^iiiiiifii 


M . ; ) 


tihvary  of t:he  theological  ^eminarjp 

PRINCETON    .   NEW  JERSEY 


PRESENTED  BY 

Mr,  Samuel  Agnev/ 


BX  9422  fE5  1811  c.l 
Ely,  Ezra  Stiles,  1786-1861 
A  contrast  between  Calvinism 
and  Hopkinsianism 


■:  :..'-  ^-§^ 


■*  \ 


•>v 


,-..  ^^^-XlT'-^^SSs 


X 


«^-C.     A\'-N 


V.>Hte».; 


CONTRAST 


BETWEEN 


CALVINISM 


HOPKINSIANISM 


-^^^^'^• 


BY  EZRA  STILE S'^ELY,  A.  M. 

STATED    PKEACHER    TO    THE    HOSPITAL    AND    ALMSHOUSE 
IN    THE    CITY    OF    NEW-YORK. 


Earnestly  contend  for  the  faith  which  was  once  delivered  unto  the  sainta. 
Prove  all  things ;  hold  tasi  thai  which  is  good. 


J^EW-YORK: 


PUBLISHED  BY  S.  WHITING  AND  CO. 

THEOLOGICAL     AND    CLASSICAL     BOOKSELLERS, 
96    BROADWAY. 

Paul  ^  Thomast  Printers, 


1811. 


JDistrict  of  J^enxi-York,  as. 

*«***#*  BE  1 1  REMEMBERED,  That  oa  the  twentf-second  day  of  April,  in  the  tnirty-fifto 
^  J  *  year  of  the  Inilependence  of  the  United  States  of  America  Ezra  Stiles  Ely,  ot  the 
*  *  *  *  said  district,  hath  deposited  in  this  office  ihe  title  of  a  book,  the  right  whereof  he 
*♦**»«*  claims  as  author,  in  the  words  and  figures  following,  to  wit  : 

"  A  Contrast  between  Calvinism  and  Hopkinsianism.  By  Ezra  Stiles  Ely,  A.  M.  Stated 
Preacher  to  the  Hospital  and  Almshouse  in  the  City  of  New- York.  Earnestly  contend  for  the 
faith  which  was  once  delivered  unto  the  saints.    P.uve  all  things :  hold  fast  that  which  is  good  »' 

In  conformity  to  the  Act  ot  the  Congress  ot  the  United  States,  entitled  "  An  Act  for  the  en- 
couragement of  learning,  by  securing  the  copies  of  Maps,  Charts  and  Books  to  the  authors  and 
proprietors  of  such  copies,  during  the  time  therein  mentioned."  And  also  to  an  Act,  entiiled 
"An  Act,  supplementary  loan  Act,  entitledan  Act  for  the  encouragement  of  learning,  by  securing 
the  copies  of  Maps,  Charts,  and  Books,  to  the  authors  and  proprietors  of  such  copies,  during  the 
time  therein  mentioned,  and  extending  the  benefits  thereof  to  the  arts  of  designing,  engraving, 
iod  eichiog  hist«nciil  and  other  prints." 

CH\RLES  CL  NTON, 
Clerk  of  the  District  of  New-Yorfe. 


CONTENTS 


Page. 
The  Introductioft  ....  ..o  ......  .       3 

Chapter  I.     Of  divine  revelation 10 

II.     Of  God 14 

HI.     Of  the  divine  decrees ^4.. 

IV.     Of  Creation      32 

V.     Of  Providence 36 

.VI.     Of   moral  law,  obligation,  action  and  cha- 
racter      40 

Note  A.  Of  the  origin  of  law     52 

Note  B.  Of  natural  and   moral  ability    .  .     53 
VII.     Of    divine   providence,    in  relation   to   the 

origin  of  evil,  and  reprobation     56 

VIII.     Of  the  apostacy  and  its  consequences.    .  .     66 

IX.     Of  atonement  and  justification 84 

Note  A.     A  general  view  of  the  contro- 
versy about  the  atonement 103 

Note  B      A  discourse  in  favour  of  an  in- 
definite atonement 109 

Note  C.  A  critique  on  the  foregoing  ser- 
mon      116 

X.     Of  effectual  calling 128 

Note  A.     On  the  application  of  redemp- 
tion   138 

Note  B.  On  the  means  of   grace  accord- 
ing to  the  Calvinistic  system 14a 

Note    C.    On    the    Arminian    tendency  of 

Hopkinsianism     155 

1 


CONTENTS. 

'  Page'. 

Chap.     XI.     Of  the  Christian  graces 1721 

Note  A.  On  the  love  of  being  in  gene- 
ral      192 

Note  B.  All  the  Christian  graces  reduced 
to  love,  according  to  the  Hopkinsian  prin- 
ciples  196 

Note  C.  The  Christian  graces  distin- 
guished: by  a  Calvinist 214- 

Note    D.     A    Calvinistic    disquisition    on 

disinterested  benevolence 221 

XII.     Of  Sanctification 226 

Note  A.  On  the  imperfection  of  good 
men     232 

XIII.  Calvinism  and  Hopkinsianism  contrasted  by 

comparing  each  with  several  heresies     .  255 

XIV.  The  Conclusion 278 


THE   INTRODUCTION. 


■«wW\^" 


*'AbOUT  forty  years  ago,**  saidDr.  Hopkins,  in  1796  ;  "there 
xvere  but  few,  perhups  not  more  than  four  or  five,  who  espoused 
.  the  sentiments,  which  have  since  been  called  Edwardean^  and 
new  divinity^  and  since,  after  some  improvement  was  made  upon 
them,  Hojikintonian  and  Hopkinsian  sentiments.  But  these  sen- 
timents have  so  spread  since  that  time  among  ministers,  espe- 
cially those  who  have  siixe  come  on  the  stage,  that  there  are  now 
more  than  one  hundred  in  the  ministry  who  espouse  the  same 
sentiments  in  the  United  States  ot  America.  And  the  number 
appears  to  be  fast  increasing,  and  these  sentiments  appear  to  be 
coming  more  and  more  into  credit,  and  are  better  understood, 
and  the  odium  which  was  cast  on  them  and  those  who  preached 
them,  is  greatly  subsided.'* 

"  Thus  I  am  become  the  head  of  a  denomination,  who  have 
since  greatly  increased,  and  in  which  thoustinds  are  included,  and 
a  large  number  of  ministers,  who,  I  believe  are  the  most  sound, 
consistent  and  thorough  Calvinists;  and  who  in  general  sustain 
as  good  a  character,  as  to  their  morality,  preaching  and  personal 
religion,  as  any  set  of  clergymen  whatever  :  and  are  most  popu- 
lar where  there  appears  to  be  most  attention  to  religion  :  and  at 
the  same  time,  are  most  hated,  opposed  and  spoken  against,  by 
Arminians,  Deists,  and  persons  who  appear  to  have  no  religion. 
And  I  believe,  though  this  denomination  or  name  originated 
from  no  such  design,  that  it  has  proved  an  advantage  to  truth  and 
true  religion,  as  it  has  given  opportunity  and  been  the  occasion 
of  collecting  those  who  embrace  the  scheme  of  Christianity  ex- 
hibited in  the  forcmentioned  publications,  [the  works  of  Presi- 
dent Edwards,  Dr.  Bellamy,  and  Dr.  West  of  Stockbridgc]  and 
ranking  them  under  one  standard.     It  has  excited  the  attentioj^ 


1^  INTRODUCTION. 

and  promoted  inquiry  into  the  principles  and  doctrines  which 
are  embraced  and  held  by  those  of  this  denomination,  by  which 
light  and  conviction  have  been  spread  and  propagated." 

Life  of  Hoftkins,  fi.  102,  103,  97,  98. 

In  this  manner  Dr.  Hopkins  congratulated  himself  on  the  use 
of  his  name,  which  was  first  intended  for  reproach  ;  but  which 
is  now  deemed  by  many  more  honourable  than  any  other  of  hu- 
man invention.  Let  it  not  be  imagined,  therefore,  that  the  au- 
thor of  the  following  Contrast  designs  any  opprobrium,  when 
he  uses  the  word  Hopkinsianism,  to  denote  that  system  of  doc- 
trine whose  foundation  was  laid  by  President  Edwards,  whose 
superstructure  was  principally  reared  by  Dr.  Samuel  Hopkins 
of  Newport  in  Rhode-Island  ;  and  whose  last  stone  has  been 
carried  up  by  a  multitude,  shouting,  "  grace,  grace,  unto  it.*' 
President  Edwards,  however,  never  once  imagined,  that  such  a 
fabric  as  Hopkinsianism  now  is,  would  be  reared  upon  his  cor- 
ner stone  of  "  love  to  being  in  general."  Neither  did  Dr.  Bella- 
my conceive  of  the  system,  which  has  been  builded  on  the  foun- 
dation which  he  assisted  to  lay.  That  gentleman  and  scholar, 
Dr.  West,  now  venerable  for  age  as  well  as  piety,  has  lived  to 
witness  the  improvements  made  by  his  learned  friends  Dr.  Sam- 
uel Spring  of  Newburyport,  Dr.  Nathanael  Emmons  of  Frank- 
lin in  Massachusetts,  and  many  younger  divines.  He  has  lived 
to  assist,  with  his  own  hand,  in  the  consummation. 

It  has  often  been  demanded,  "  what  is  Hopkinsianism  ?  What 
IS  Calvinism  ?"  Many  think  them  the  same  thing.  Dr.  Hopkins 
calls  his  system  strict  Calvinis2n;*  Dr.  Emmons  affirms  that  his 
refinements  are  Calvinism  ;t  and  Dr.  Spring,  the  Rev.  Thomas 
Williams  of  Providence,  with  many  other  Hopkinsians,  believe, 
that  their  sentiments  are  the  most  thrifty  and  prolific  sprouts  of 
Calvinism. 

"  It  is  evident  that  Hopkinsian  sentiments  are  only  the  genu- 
ine, flourishing,  and  fruitful  branches  of  the  Calvinistic  tree." 
<-^  There  is  no  more  difference  between  Calvinists  and  Hopkin- 


Hop.  21  Ser.  p.  362,  364  t  Emmons'  Ser.  p.  374. 


INTRODUCTION.  V 

sians,  than  there  is  between  a  tree  and  its  branches,  or  between 
first  principles  and  their  consequences.  The  broad  foundation 
which  supports  our  ample  superstructure  was  long  since  deep- 
ly and  most  firmly  laid  in  the  first  principles  of  Calvinism.'*^ 
"  I  challenge  him,  (Dr.  Tappan,)  to  fetch  a  single  article  from 
the  first  principles  of  Calvinism,  which  clashes  with  my  theory.* 

Within  the  bounds  of  the  Presbyterian  Church  of  the  United 
States,  there  are  also  many,  who  support  either  wholly  or  par- 
tially, the  system  of  Hopkins,  and  who  call  themselves  Calvin- 
ists. 

If,  however,  there  is  no  important  difference  of  sentiment, 
between  the  persons,  who  are  called  by  these  two  names,  why 
should  there  be  any  distinction  of  appellation  ?  If  the  two  sys- 
tems harmonize,  all  should  be  called  after  the  Rev.  John  Cal- 
vin, or  after  Samuel  Hopkins,  d.  d.  his  American  successor  in 
the  chair  of  theology.  The  teachers  of  religion  should  also  use 
the  same  language,  on  all  important  and  disputable  subjects  ; 
that  "  the  hearers  of  the  word"  may  not  imagine  a  difference  of 
opinion,  where  the  theory  is  the  same. 

What,  then,  is  the  difference  between  Calvinism  and  Hopkin- 
sianism  ?  With  a  desire  of  being  able  to  answer  this  question, 
and  of  assisting  the  candid  inquirer  in  his  researches  after  truth, 
the  author  of  this  work  has  arranged  the  peculiarities  of  each 
system  over  against  those  of  the  other. 

When  stating  the  opinions  of  others,  the  writer  has  made  use 
of  their  language,  as  nearly  as  possible,  either  by  quoting  them 


*  Spring's  Diquisitions,  p.  47,  48.  It  is  not  the  design  of  the  author  to 
accept  this  challenge,  in  behalf  of  the  amiable  Dr.  Tappan^  whose  memo- 
ry is  precious  to  those  who  knew  him  best ;  but  the  above  passage  was  in- 
troduced to  show  how  sincerely  and  firmly  one,  who  stands  second,  if  not 
first  on  the  list  of  able  aad  pious  Hopkinsians,  could  assert  the  Calvinism 
of  his  theory.  It  will  not  even  be  insinuated,  that-  Dr.  Tappan  was  or  was 
not  a  Calvinist.  He  considered  himself  one  ;  but,  in  reladon  to  the  main 
doctrine  of  his  controversy  concerning  the  means  of  grace^  most  Calvinistg 
will  allow  that  Dr.  Spring  had  the  right  side,  and  proved  himself  the 
strons^est  in  argiimpnt. 


VI  INTRODUCTION. 

verbatim,  or  by  giving  an  epitome  of  their  sentiments,  in  their 
own  expressions.  To  avoid  the  charge  of  misrepresentation, 
when  any  author  is  quoted,  his  ancient  mode  of  spelling,  and 
even  his  ungrammatical  construction  of  sentences,  have  been  re- 
tained. Lest  it  should  be  thought  that  the  writer  translated  the 
works  of  Calvin  and  Witsius  to  suit  his  own  purpose,  he  has 
used  Norton's  translation  of  the  "Institution,'*  and  the  common 
rendering  of  the  «  Economy  of  the  Covenants."  The  quota- 
tions from  "  Witsii  Exercitationes  in  Symbolum^'*  were  neces- 
sarily rendered  into  English,  by  the  writer,  because  he  could 
find  no  translation  of  that  work. 

In  the  first  column  of  the  Contrast  may  be  found  the  doctrines 
of  Calvin  ;  in  the  second,  the  collateral  doctrines  of  ancient  and 
modern  confessions,  or  of  distinguished  individuals  of  the  Cul- 
vinistic  school  :  in  the  third  the  opinions  of  Hopkins,  chiefly 
extracted  from  his  System  of  Divinity  :  and  in  the  fourth,  the 
collateral  propositions  or  reasonings  of  some  of  the  most  able 
writers,  who  call  themselves,  and  are  called,  Hopkinsians.  Cal- 
vin and  his  followers  are  arranged  on  the  first  page  ;  and  on  the 
next  page,  in  opposing  ranks,  stand  Hopkins  and  his  adherents. 

Instead  of  the  publications  of  individuals,  confessions  of  Hop- 
kinsian  churches  would  have  been  introduced,  had  any  such  pub- 
lic standards  been  found.  These  churches  are  commonly  of  the 
congregational  order,  and  almost  every  pastor,  if  he  dislikes  the 
form  of  his  predecessor,  by  the  consent  of  his  people,  forms  for 
himself  a  short  confession  of  f:\ith,  to  be  used  in  the  admission 
of  persons  to  sealing  ordinances. 

It  is  not  pretended,  that  all  the  ancient  confessions,  which  are 
introduced  into  this  work,  are  orthodox  in  all  points.  It  is  suf- 
iicient  that  they  are  Calvinistical  upon  the  subjects,  concerning 
which  there  is  a  debate  between  the  friends  of  Calvin  and  Hop- 
kins. One  principal  design  in  taking  copious  extracts  from 
them,  was,  by  exhibiting  a  harmony  of  public  standards  of  faith, 
to  show  the  extensive  spread  of  Calvinism,  and  the  general 
agreement  of  all  the  reformed  churches,  in  all  the  leading  doc- 
trines of  Christianity.  To  those  who  cannot  procure  these  Con* 
fcssionsj  it  is  hoped  that  this  work  will  prove  not  only  a  contrast 


INTRODUCTION.  Vli 

between  truth  and  error,  but  a  valuable  harmony  of  public  stan- 
dards of  doctrine. 

So  far  as  it  was  practicable,  the  work  has  been  divided,  not  on- 
ly into  chapters,  but  sections,  that  the  heads  of  agreement  or  op- 
position, might  be  easily  distinguished.  The  heads  of  agree' 
menty  which  have  found  a  place  here,  were  necessary  to  give  a 
connected  view  of  each  system  Without  an  exhibition  of  some 
fundamental  principles,  which  both  parties  admit,  and  from 
which  one  or  the  other  wanders,  it  would  be  difficult  to  oppose 
any  thing  more  than  fragments  of  systems.  At  the  bottom  of 
many  pages  the  reader  will  find  explanatory  notes,  and  at  the 
end  of  the  chapters,  long  notes,  which  will  give  him  a  general 
view  of  the  mode  of  reasoning  which  is  adopted  by  the  oppo- 
nents. Sinc^  the  notes  are  some  of  them  founded  upon  the  Cal- 
vinistical  system,  and  some  of  them  on  the  Hopkinsiun  theory, 
they  will  tend  to  make  the  contrast  more  complete. 

It  is  proper  here,  to  state,  that  no  personal  reflections  are  in- 
tended, and  that  the  gentlemen  whose  works  may  be  thought  to 
suffer  by  the  contrast  are  distinguished  for  talents  and  piety.  It 
will  not  follow,  however,  that  they  may  not  be  erroneous  ;  or  that 
John  Calvin,  who  published  his  Institution,  when  only  twenty- 
five  years  of  age,  was  not  in  the  vigour  of  youth,  more  scriptu- 
ral in  doctrine  than  they.  No  disrespect  is  intended  by  the  au- 
thor, when  he  says,  in  the  language  of  Elihu,  whose  words  were 
not  censured  by  the  Holy  One,  "  great  men  are  not  always  wise, 
neither  do  the  aged  understand  judgment."  He  would  render 
to  each  his  due  ;  and  he  knows  that  while  they  are  opposed,  they 
are  to  be  respected  No  individual  of  them  is  charged  with 
supporting  every  doctrine  which  appears  under  the  caption  of 
Hopkinsianism  ;  nor  is  the  Saint  of  Newport  made  ansv;erab!e 
for  the  metaphysical  speculations  which  have  taken  their  origin 
from  his  writings.  Hopkins  would  have  recoiled  from  what  is 
now  considered  the  perfection  of  his  system.  In  like  manner, 
many  divines  who  maintain  one  or  two  principles  of  Hopkinsian- 
ism, utterly  disclaim  the  body  of  divinity  with  which  these  mem- 
bers are  connected.  At  the  same  time,  it  is  believed,  that  the 
first  principles  of  Hopkinsianism  being  granted,  he  who  would 
be  consistent  with  himself,  must  subscribe  to  the  sentiments  of 


vni  INTRODUCTION. 

the  Massachusetts  Missionary  Magazine  before  it  was  united 
with  the  Panoplist,  and  acknowledf^e  Dr.  Emmons  to  be  the 
prince  of  philosophers. 

Most  reasoners  do  not  admit  all  the  legitimate  inferences 
which  might  be  drawn  from  their  own  premises.  It  is  well  they 
do  not.  The  writer  has  no  disposition  to  accuse  those  persons, 
whose  errors  are  opposed,  of  wilfully  dishonouring  God  and  his 
testimony  of  grace.  Neither  would  he  attribute  to  them  the 
inferences  which  they  disclaim.  When  one  of  the  same  school, 
however,  has  taken  the  principles  of  a  former  writer,  and  openly 
avowed  the  inductions  to  be  legitimate  ;  we  may  say,  that  the 
foundation  and  superstructure,  in  our  opinion,  correspond  ;  while 
one  must  answer  for  laying  the  corner  stone,  and  the  other,  for 
what  he  has  built  on  it. 

Should  any  class  of  men  say,  that  they  are  impeached  in  the 
following  work  ;  the  writer  has  forewarned  them  that  he  has 
simply  charged  to  individuals  what  they  have  individually  writ- 
ten. If  any  writer  has  been  misrepresented,  it  will  be  a  matter 
of  regret  to  the  author,  when  convinced  of  the  fact ;  and  he 
pledges  himself  to  make,  so  far  as  possible,  reparation. 

For  the  doctrines»which  are  approved  in  this  work,  the  author 
holds  himself  accountable  to  the  ecclesiastical  judicatories  of 
the  church  to  which  he  belongs.  If  any  sentiment  is  supported, 
or  any  doctrine  condemned,  contrary  to  the  Presbyterian  Stan- 
dards, he  refuses  not  to  answer  for  his  writings,  and  abide  the  de- 
cision of  those  brethren  to  whom  he  is  bound  to  submit  in  the 
Lord. 

The  whole  work  is  committed  to  the  public, 'with  an  earnest 
wish  that  it  may  prove  beneficial  to  all  who  shall  read  it ;  and  es- 
pecially to  those  who  think  themselves  either  Calvinists  or  Hop- 
kinsians,  while  they  understand  neither  one  system  nor  the 
other. 


CONTRAST, 


BETWEEN 


CALVINISM 


AND 


HOPKINSIANISM. 


10  CALTINISM. 

CHAPTER  I. 

OF  DIVIJ^E  REVELATIOJ^. 


CALVIN,  AND  OTHERS. 

\,  God  reveals  to  all    mo-  1.    The    same    doctrine    is 

?al  agents,    in  some    manner,  taught  in  the  Con.  P.  C.  U.  S, 

90  much  knowledge  of   him-  Con.  C.  Scot,  and  Say,  Plat,  ch, 

self  and  their  duty  as  to  ren-  \,sec.   1.*  Con.  R.  D,  C.  Art.  2, 

der  them  inexcusable  for  their  and  of  the  Protestant  French 

sins.  churches,  A.  n,  1559, 

Calvin* s  Institution,  Book  1. 
ch.  2,fiassim. 

2.  "  To  attain  to  God  the  2.  A  revelation  is  necessary- 
Creator,  it  is  needful  to  have  to  give  that  knowledge  of  God, 
the  scripture  to  be  our  guide."  and  of  his  will,  which  is  essen- 
<i  Therefore  not  in  vain  he  hath  tial  to  salvation, 
a^ded  the  light  of  his  word.  Con.  P.  C.  U.  S.fi.l.  Con.R. 
that  thereby  he  might  be  known  D.  C.  Art.  2.  Say.  Plat.  fi.  13. 
to  salvation."  and^Con.  C.  Scot.  ch.  1.  sec.  \, 
Inst.  B.  1.  ch.  6.  sec.  1. 

S.  The  commonly  received  3.   The    same    doctrine    is 

books  of  the  Old  and  New  Tes-  taught  in  the   Con.  P.  C.  U.  S. 

*  The  characters  Con.  P.  C.  U.  S.  are  used  for  the  Confession  of  tlie 
Presbyterian  Church  in  the  United  States  of  America:  Con.  C.  Scot,  for 
the  Confession  of  the  Church  of  Scotland,  composed  by  the  Assembly 
of  Divines  at  Westminster,  A.  D.  1643,  and  approved  by  the  General  As- 
sembly of  the  Church  of  Scotland,  A.  D.  1647 ;  which  is  now  tlie  standard;, 
so  far  as  the  articles  of  faith  are  concerned,  of  all  the  different  denomina- 
tions of  Scotch  churches  in  America.  Say.  Plat,  denote  the  confession 
of  faith,  called  the  Saybrook  Platform,  which  was  adopted  by  the  churches 
in  Connecticut,  in  New-England,  A.  D.  1708,  printed  1710,  and  re-printed 
under  the  inspection  of  the  General  Association,  in  1810.  This  was  a  copy 
of  the  Savoy  Confession,  which  was  adopted,  by  a  general  synod,  convened 
in  Boston,  A.  D  1680.  The  Westminster  Confession  had  been  previously 
assented  to,  in  1648,  by  the  unanimous  vote  of  the  Elders  and  Messengers, 
from  the  churches  in  Massachusetts,  convened  in  Cambridge.  Con.  E.  D. 
C.  signify  the  Confession  of  the  Reformed  Dutch  Churches,  which  was 
adopted  by  the  Synod  of  Dortrecht,  in  1619,  and  is  now  the  standard  of  the 
Reformed  JOutch  Churchies  i^  4.nierica. 


HOPKJLNSIANISM. 


U 


CHAPTER  I. 

OF  DIVIJ^E  BEVELATIOM 


HOPKINS, 


And 


OTHERS. 


1.  It  appears  from  the  61, 52, 
£5*53  pages.  Vol.  1,  of  Hopkins' 
System  of  Divinity^  that  he  was 
of  the  same  opinion. 

2.  "  If  mankind  were  -with- 
out all  the  light  and  advantages 
of  a  revelation,  and  traditions 
which  originate  from  it,  they 
would  not  pay  any  regard  to  an 
invisible,  supreme  being,  or  en- 
tertain any  belief,  or  notion  of 
such  a  being ;  but  would  in 
every  sense,  "  live  without  God 
in  the  world." 

Syst,  Vol.  l./z.  55. 


3.  Dr.  Hopkins  proves  the 
same  scriptures  to  be  divine, 
from  the  credibility  of  the  pen- 


1.  "  The  bare  light  of  nature 
discovers  only  the  supremacy 
of  the  Creator,  and  the  depend- 
ence of  creatures.'* 

Emmons^  Serfi.  27.* 

2.  The  essential  difference 
between  virtue  and  vice  may 
be  known  by  those  who  are 
wholly  ignorant  of  God." 

Emmons^  p.  63. 

"  Men  are  capable  of  judging 
what  is  right  or  wrong,  in  re- 
spect to  the  divine  character 
and  conduct." 

Emmons^  p.  65, 

"  Moral  subjects  as  irresist- 
ibly obtrude  upon  the  con- 
science, as  visible  objects  do 
upon  the  eye.  And  a  man  can 
no  more  avoid  seeing  and  be- 
lieving moral  truths,  than   he 


*  In  all  the  quotations  from  Emmons,  reference  is  made  to  his  volume 
of  sermons,  "  On  some  of  the  first  principles  and  doctrines  of  true  reli- 
gion," printed  at  Wrentham,  Massachusetts,  A.  D.  1800,  It  will  be  found 
upon  a  careful  examination  of  the  following  pages,  that  Dr.  Emmons  is 
strictly  Hopkinsian  in  most  of  his  sentiments.  He  has  taken  the  leading 
doctrines,  which  are  exhibited  in  the  system,  for  his  guide  in  matters  of 
faith  ;  and  undauntedly  pursued  them,  regardless  of  consequences.  What 
Dr.  Hopkins  commenced,  he  has  carried  to  perfection ;  and  what  that 
excellent  man  taught  confusedly,  he  has  inculcated  in  language  too  plain  to 
be  misunderstood.  Of  the  two  writers,  the  one  of  Franklin  is  certainly  to 
be  preferred,  because  he  is  more  systematical  in  his  arrangements,  more 
thorough  in  his  investigations,  and  more  precise  in  his  language,  than  the 
we  of  Newport.    Dr.  Emmona  is  a  metaphysician  who  does  not  flinch  ! 


13 


CALVINISM. 


CALVIN,  AN 

laments  are  the  word  of  God, 
which  was  written  under  the 
plenary  inspiration  of  the  Holy- 
Ghost  ;  and  which  is  proved  to 
be  of  divine  origin,  by  the  an- 
tiquity, dignity,  unity  and  ex- 
cellence of  the  writings  ;  by 
the  integrity  of  the  writers,  mi- 
racles, prophecy,  history,  and 
more  especially  by  the  inward 
testimony  of  the  spirit, 

Inst.  B.  \.  ch.7  and  8. 
4.  The  scriptures  are  the  on- 
ly rule  of  faith  and  practice. 
By  them  we  are  to  try  every 
spirit.  "  The  Spirit  of  Christ 
is  given,  not  to  guide  men  with- 
out the  scripture,  but  accord- 
ing to  the  scripture."  The  Spi- 
rit and  the  written  word  must 
'^^  go  hand  in  hand." 

Inst.  B.  1.  ch,  9.* 


D  OTHERS. 

p.  4  a7id  5.  Say.  Plat.  p.  15.  Con. 

C.  Scot.  fi.   28   and  29.  Con.  R. 

D.  C.  Art.  3,  4,  5  and  6.  Also, 
in  the  Confessions  of  the  Ger- 
man Protestants  in  the  city  of 
Auspurge^K.  D.  1530,  of  Basily 
in  1532,  of  the  Waldenses  in 
1532,  of  Helvetia  in  1566,  of 
France  in  1559,  and  oftheJSn^- 
lish  Church  in  1562.  See  "  An 
Harmony  of  Confessions,  print-^ 
ed  in  London,  A.  D.  1643. 

4.  "  The  whole  counsel  of 
God,  concerning  all  things  ne- 
cessary for  his  own  glory,  man's 
salvation,  faith  and  life,  is  either 
expressly  set  down  in  scripture, 
or  by  good  and  necessary  con- 
sequence, may  be  deduced  from 
scripture." 

Con.  P.  C.  U.  S.fi.  6.  Con.  C. 
Scot.  p.  30.  Say.  Plat.  p.  16. 
Con.  R.  D.  C.  Art.  5.  And  all 
the  ancient  Protestant  Confes- 
sions. 


*  Mach  is  said  by  the  Hopkinsians,  about  the  right  and  virong  in  the 
nature  of  thijigs  ;  but  Calvin  considered  the  coin7nand  of  God  to  be  the 
only  foundation  of  right.  His  sentiments  appear  to  have  been  the  same 
with  those  expressed  by  that  distinguished  philologist,  John  Horne 
TooKE,  in  his  "Diversions  of  Purley.'*  "Right,"  he  says,  "is  no 
other  than  RECT-j^m,  (regitum)  the  past  participle  of  the  Latin  verb  regere" 
from  rego,  to  rule.  Hence  right  signifies,  that  ivhich  is  ruled  or  ordered. 
**  Thus,  when  a  man  demands  his  right  ;  he  asks  only  for  that  which  it 
is  ordered  he  shall  have.  A  right  conduct  is  that  which  is  ordered.''*  "  The 
right  road  is,  that  ordered  or  directed  to  be  pursued  (for  the  object  you  have 
in  view.)  To  do  right  is,  to  do  that  which  is  ordered  to  be  done.  To  be 
in  the  right  is,  to  be  in  such  situation  or  circumstances  as  are  ordered."  In 
a  religious  view,  therefore,  that  alone  is  rights  which  God  has  ordered  us  to 
perform.  How  then,  can  any  pretend  that  the  nature  of  things  constitutes 
^ight  ^zid  wron^?  So  far  as  the  nature  of  things  reveals  what  God  has 


HOPKINSIANISM. 


13 


HOPKINS, 


AND 


men,  profane  history,  miracles, 
prophecy,  the  light  which  the 
Old  and  New  Testaments  re- 
flect on  each  other,  the  care  of 
Jews  and  Christians  to  preserve 
the  sacred  writings,  the  harmo- 
ny which  subsists  between  all 
the  parts,  and  the  Godlike  con- 
tents of  the  whole  volume. 

Stjst.  Vol.  l.Part.  1.  ch.  1. 
4.  "  This  is  a  complete,  un- 
erring and  perfect  rule  of  faith 
and  practice,  and  the  only  rule. 
This  being  understood  and  be- 
lieved,is  sufficient  to  make  men 
wise  unto  salvation ;  and  we 
have  no  warrant  to  believe  any 
religious  truth,  unless  it  be  re- 
vealed, or  can  be  supported  by 
the  Holy  Scriptures;  and  this 
is  the  only  rule  of  our  duty.** 

System^  Vol.  \.fi.A:5. 


can  avoid  seeing  natural  objects, 
when  both  are  placed  before 
his  mind  with  equal  plainness.** 
Emmons^  p.  77. 
3.  "  The  divine  Spirit  sug- 
gested every  word  and  thought 
to  the  holy  penmen.** 

Emmona*  Ser.  2. 


4.  There  is  an  essential  dif- 
ference between  right  and  wrong 
in  the  nature  of  things,  which 
does  not  depend  upon  the  di- 
vine will,  which  God  cannot  de- 
stroy without  destroying  the 
nature  of  things;  and  which 
all  moral  agents  are  capable  of 
discerning  without  a  revelation : 
therefore,  "  there  is  a  propriety 
in  every  man's  judging  for  him- 
self in  matters  of  morality  and 
religion." 

Emmons^  Ser.  3. 


enjoined  upon  man,  so  far  it  exhibits  the  difPerenjce  between  right  and 
wrong,  which  are  entirely  dependent  on  the  will  of  God.  When  we  apply 
right  to  God,  we  cannot  intend  that  he  has  a  superior,  or  is  com'^nandtd  by 
the  nature  of  his  creatures.  We  say,  "  God  ha-,  a  rights  and  God  is  rights 
or  RiGHT-foj^i-."  We  intend,  that  he  might  with  propriety  act  upon  such 
moral  principles  as  he  has  camviandeifus  to  regard ;  or  that  his  dealings 
are  analogous  to  those  which  he  has  enjoined  upon  his  rational  creatures. 
He  is  right  or  RiGHT-e&w*,  when  he  acts  according  to  his  own  rule.  His 
perfections  may  also  be  said,  figuratively,  to  require,  or  command  a  cer- 
tain course  of  conduct;  and  in  this  sense,  the  attributes  of  Jehovah  are  to 
him  the  rule  of  right.  "  Shall  not  the  judge  of  all  the  earth  do  right  P'* 
Will  not  God  speak  the  truth,  fulfil  his  promises,  and  do  good  ?  Will  he 
not  obey  the  laws  prescribed  by  his  own  character  ?  Will  he  not  conform 
to  tliose  moral  rules,  by  wliich  he  has  required  his  offspring  to  regulate 
their  conduct  ? 


14 


CALVINISM. 


CALVIN, 


AND 


OTHERS. 


5.  The  natural  powers  of  the 
mind,  as  well  as  the  affections 
of  the  heart  are  so  corrupted, 
that  men  cannot  savingly  under- 
stand the  scriptures  without  a 
divine  illumination  of  the  un- 
derstanding, as  well  as  a  reno- 
vation of  the  heart. 

I7ist.  B.  1 .  chafi,  4,  5,  6. 


6.  It  is  our  crime,  that  "  we 
want  natural  power,"  to  "  climb 
up  unto  the  pure  and  clear  know- 
ledge of  God,"  by  the  reading 
Off  the  scriptures. 

Inst.  B.  X.ch.  S.sec,  U. 


y.The  written  revelation  is 
now  completed,  and  other  reve- 
lations are  not  to  be  expected. 
Inst.  B.  1.  ch.Q. 


5.  The  same  doctrine  i^ 
taught,  in  the  Con.  C.  Scot.  ch. 
1.  sec.  6.  and  ch.  10.  sec.  1.  Say. 
Plat.  p.  16  and  41.  Con.  P.  C. 
U.  S.  fi.  7,  54,  199  and  349. 
Con.  R.  D.  C.  Canon  3.  Jrt.  I . 

The  latter  confession  of  Hel^ 
vetia  teaches,  that  the  under- 
standing has  suffered  such  a 
depravation  as  to  render  illumi- 
nation necessary  to  the  discern- 
ment  of  divine  truth. 

6.  By  "  a  due  use  of  the  or- 
dinary means,"  the  learned  an4 
the  unlearned  might  obtain  a 
sufficient  understanding  of  the 
scriptures. 

Con.  C.  Scot.  ch.  I.  sec.  7. 
Con.  P.  C.  U.  S.fi.  8.  Say.  Plat, 
fi.  17. 

7.  The  confessions  say  the 
same.  Con.  C.  Scot.  ch.  1.  sec, 
6.  Say.  Plat.  fi.  1 6.  Con.  P.  C 
U.  S.  fi,  6  and  7. 


CHAPTER  11. 

OF  GOB. 


CALVIN,  AND  OTHERS. 

1 .  "  There  is  one  indivisible  1.  There  is  but  one  only,  liv- 
divine  essence,  which  is  unbe-  ing  and  true  God,  say  all  cow- 
gotten,  absolutely  of  itself  and  fessioyis.     That  there  is  a  God 
without  beginning."  we  know  by  the  creation,  pre- 
Inst.  B.l.  ch,\^.  sec,25,  scrvation  and  government  of 


HOPKINSIANISM. 


15 


HOPKINS) 


AKD 


OTHERS. 


5.  Men  are  under  no  natural 
or  m^Tz/a/ incapacity  of  savingly 
understanding  the  scriptures : 
they  merely  want  a  right  disfiO' 
sition  of  heart  to  discern  what 
they  are  perfectly  able  to  un- 
derstand. 

Sy St. Part  I.  ch.  1.  and  Part 
2.  ch.  4. 


6.  It  is  our  crime,  that'we 
do  not  savingly  understand  the 
scriptures,  because  we  have  the 
natural  ability,  but  want  the  dis- 
position. 

System, Part  I.  ch,  I. 


7.  The  same  says  Dr.  Hop- 
kins ; 


5.  "  The  Pagans,  and  even 
little  children  know  the  nature 
of  virtue  and  vice,  and  are  able 
to  perceive  the  essential  differ- 
ence between  truth  and  false- 
hood, justice  and  injustice, 
kindness  and  unkindness,  obe- 
dience and  disobedience,  as 
well  as  their  parents,  or  any 
other  persons,  who  are  ac- 
quainted with  God  and  the  re*^ 
velation  of  his  will." 

£m?nons,fi.  64.. 

6.  Men  are  criminal  for  not 
understanding  the  word  of  God ; 
because  it  is  an  exhibition  of 
the  difference  of  right  and 
wrong  in  the  nature  of  things, 
which  difference  they  have  na- 
tura  Iconscience  to  perceive. 

Emmons*  Ser. passing 

7.  And  Dr,  Emmons,  th^ 
same. 


CHAPTER  II. 

OF  GOD. 


HOPKIN^S, 


AN9 


OTHERS. 


1.  That  there  is  one  uncrea- 
ted, eternal  God,  may  be  pro- 
ved, from  the  existence  of  our- 
selves and  other  things ;  from 
the  manner  of  our  own  exist- 
ence and  of  other  visible  things ; 


I.  "The  bare  possibility  of 
the  world's  beginning  Xq  exist, 
amounts  to  a  demonstration, 
that  it  did  begin  to  exist ;  and 
the  bare  possibility  of  its  be- 
ginning to  exist,    by  a  cait^e^ 


15 


CAi^yiNisM. 


eALVIX,  AND  0THRR3. 

The  being  of  God  may  be  the  universe  ;  but  more  clearlf 
proved,  from  our  own  exist-  by  "  his  holy  and  divine  word.'* 
cnce  :  J5.  \.  c/i.  1.  sec.  1.  Con.  JR.  B.  C.  Art.  2. 

from  the  existence  of  all  things 
around  us  :  ^.1.  ch.  5.  sec.  1. 
and  from  his  impressions  on  the 
minds  of  men.  i?.  1.  ch,  3. 


2.  God    is    immutable    and 


without  passions. 

List.  B. 


.passim. 


3.  There  is  an  excellence,  a 
beauty  and  glory,  in  God's  na- 
tural as  well  as  moral  perfec- 
tions. "  He  hath  in  all  his 
works  graven  certain  marks  of 
his  glory."  There  is  a  glory 
of  his  fioiver  and  intelligence, 
displayed  in  the  creation  of  the 
heavens,  even  to  those  who 
are  ignorant  of  his  holiness. 
"  Wherefore  the  author  of  the 
epistle  to  the  Hebrews  doth  ve- 
ry well  call  the  ages  of  the  world, 
the  spectacle  of  invisible  things 
Heb.  ii.  3.  For  that  the  so  order- 
ly framing  of  the  world  serveth 
us  for  a  mirror,  wherein  we  may 
behold  God,  who  is  otherwise 
invisible. 


2.  God  is  immutable,  and 
without  passions. 

Say.  Flat,  p.  19.  Con.  P.  C. 
U.  S.-fi.  12  and  160. 

3.  The  perfection  of  God 
constitutes  his  excellence  ;  and 
his  excellence  consists  in  the 
union  of  all  that  consitutes  the 
character  of  God.  Jehovah  is 
the  proper  object  of  reverence, 
obedience  and  love,  because  he 
is  "  infinite  in  being  and  per- 
fection, a  most  pure  spirit,  in- 
visible, without  body,  parts,  or 
passions,  immutable,  immense, 
eternal,  incomprehensible,  al- 
mighty, most  wise,  most  holy, 
most  free,  most  absolute ;  work- 
ing all  things  according  to  the 
counsel  of  his  own  immutable 
and  most  righteous  will,  for  his 
own  glory  ;  most  loving,  gra- 
cious, merciful,  long-suffering, 


*  Calvin  treats  not  so  much  systematically,  as  practically  of  the  attributes 
of  the  Godhead ;  but  it  may  be  clearly  gathered,  that  his  sentiments  were 
perfectly  accordant  with  the  Confessions  of  Faith  in  the  reformed  churches. 
In  one  place,  or  other,  he  speaks  of  every  natural  and  moral  attribute  \.  or 
of  all  the  perfections  whicli  are  now  enumerated  under  these  two  heads  . 
for  Calvin  appeal's  to  have  worshipped  the  undivided  diaracter-  of  the 
Godhead. 


HOPKINSIANISM. 


17 


HOPKINS,  AN 

and  from  the  existence  of  such 
a  book  as  the  bible. 

Syst,  Part.  1.  c/i.  2. 


2.  God  has  no  passions  like 
those  of  men  :  no  affections  in- 
ponsistent  with  the  eternal  and 
unchanging  disapprobation  of 
-sin,  and  love  of  holiness.* 

Syst.  Vol.  \.p.  85. 

3.  «  The  infinite  excellence, 
beauty  and  glory  of  God,  con- 
sist wholly  in  his  moral  perfec- 
tions and  character."  These 
are  comprehended  in  holiness  ; 
and  "  the  whole  of  true  holi- 
ness, or  the  moral  excellence 
and  perfection  of  God,  is  com- 
prehended in  love  ;"  or  in  mo- 
ral exercises  of  good  will. 
These  exercises  have  their  ob- 
jects^ and  therefore  all  the  ino- 
rat  perfection  of  God  consists 
in  the  acts  of  his  will,  which 
regard  himself  and  all  other 
"beings,  according  to  the  nature 
and  fitness  of  things.  Syst. 
Vol.  1 .  p.  68,  69,  and  82.     This 


D  OTHERS. 

amounts  to  a  demonstration,  that 
there  was  some  cause  of  its  be- 
ginning' to  exist ;"  and  this 
cause  of  the  beginning  of  all 
created  things  is  God. 

E7n7nonsyp.  16. 

2.  God  is  possessed  of  af- 
fections, which  change  as  the 
objects  of  those  affections 
change.  Emmons^  p.  115  and 
118.  «  It  is  the  design  of 
prayer  to  move  God.'* 

Em7nonsj/i.  A87. 

3.  "  It  is  well  known,  that 
goodness  is  the  sum  and  com- 
prehension of  all  moral  excel- 
lence." Emmonsyfi.  23.  "  Be- 
nevolent affections  form  the 
moral  beauty  of  the  divine  cha*- 
racter.  God  is  love.  In  this 
alo7ie  consists  his  moral  excel- 
lence. His  independence,  al^ 
mighty  power,  and  unerring 
wisdom,  are  mere  natural  per- 
fections ;  but  his  benevolent 
feelings  are  moral  beauties. 
Benevolence  appears  virtuous 
and  amiable  in  any  moral 
agent."  The  passages  of  scrip- 
ture which  ascribe  affections 
of  love,  hatred,  anger,  and  de- 


*  Upon  the  subject  of  the  na^wra/ perfections  of  the  Deity,  Dr.  H.  agrees 
with  Calvin,  that  God  is  necessarily  existent,  infinite  in  understanding, 
wisdom  and  power,  eternal,  immutable,  invitible  and  incomprehensible. 
In  vol.  1.  p,  63,  he  gives  such  intimations  as  would  lead  one  to  think  his 
notions  of  the  moral  attributes  peculiar ;  and  assures  us,  that  all  who 
receive  his  sentiments  upon  this  subject,  will  assent  to  his  whole  system  of 
religious  truth. 


la 


CALVINISM. 


CALVIN,  A 

For  which  cause  the  prophet 
assigneth  to  the  heavenly  crea- 
tures a  Language  that  all  nations 
understand,  for  that  m  them 
there  is  an  evident  testification 
of  the  Godhead.'* 

B,  1.  ch.  5.  sec,  1. 

The  Godhead  is  manifested 
to  excite  admiration,  holy  fear, 
confidence,  hope,  love.  Be- 
oause  he  is  the  fountain  of  all 
good  things,  we  should  desire 
to  cleave  to  him. 

B.  1.  ch.  2.  sec.  2.  and  ch.  3. 

Goodness  moved  God  to  cre- 
ation. B.  I.  ch.  5.  sec.  5. 

God*s  will,  and  not  the  na- 
ture of  things,  is  the  law  of  di- 
vine action.  "  It  is  great  wick- 
edness to  inquire  of  the  causes 
of  the  will  of  God  ;  since  it  is 
the  cause  of  all  things  that  ex- 
ist, and  worthily  so  ought  to  be. 
For  if  it  have  any  cause,  then 
somewhat  must  go  before  it, 
whereto  it  must  be  as  it  were 
connected  ;  which  it  is  unlaw- 
ful once  to  imagine.** 

Inst.  B.  3.  ch.  23.  sec.  2. 


ND  OTHERS. 

abundant  in  goodness,  and  truth, 
forgiving  iniquity,  transgres- 
sion and  sin,  the  rewarder  of 
them  that  diligently  seek  him  ; 
and  withal  most  just  and  terrible 
in  his  judgments;  hating  all  sin, 
and  who  will  by  no  means  clear 
the  guilty." 

Con.  C.  Scot.  ch.  2.  sec.  1. 
Con.  P.  C.  U.  S.ch.  2.  sec.  I. 
Say.  Flat.  ch.  2.  sec.  1. 

The  glory  of  God*s  power, 
wisdom  and  goodness  was  the 
end  of  the  creation.  The  glory 
of  God's  power,  wisdom,  good- 
ness and  mercy,  is  the  end  of 
the  works  of  Providence.  The 
glory  of  God*s  grace,  was  the 
end  of  election;  and  the  glory^ 
of  his  justice,  the  end  of  repro- 
bation. To  glorify  himself  is 
the  end  of  all  his  works  ;  and  to 
glorify  God  is  the  chief  end, 
and  happiness  of  man.* 

JU  the  Confessiatts, 


*  The  Confessions  say  notliing  of  disinterested  love  in  the  Godhead. 
The  Calvinist*,  however,  suppose,  that  disinterested  must  mean,  that  the 
person  who  loves  has  either  some  interest  or  «o  interest ;  for,  in  every 
moral  action,  the  agent  must  be  either  interested  or  wn-interested.  God 
they  cannot  suppose  to  have  been  wn-interested,  or,  not  interested,  in  his 
works.  Interest,  in  man,  may  be  according  to  moral  law,  or  contrary  to 
it:  and  that  interest,  of  a  personal  nature,  which  the  law  allows,  is  self-love  } 
^nd  is  a  duty  :  while  a  regard  to  personal  interest,  contrary  to  law  is  self- 
is  Jiness  ;  and  is  sm. 


HOPKINSIANISM. 


1» 


HOPKINS,  AND 

iioliness,  or  love  of  God  is  uni- 
versal, infinite,  disinterested* 
benevolence,  which  necessarily 
includes  the  love  of  compla- 
cence in  all  goodnesS)  a  regaid 
to  being  in  general,  opposition 
to  all  which  is  opposite  to  itself, 
even  to  all  self-love,  or  selfish- 
ness ;  wisdom  to  design  and 
promote  the  greatest  good,  jus- 
tice to  punish  self-love,  truth, 
mercy,  grace,  compassion,  pa- 
tience, forbearance,  wrath  ;  and 
absolute,  uncontrolable  sove- 
reignty. 
&y St.  from  68  to  89  /z.  of  Vol.  1. 


OTHERS. 


light  to  God,  arc  not  figurative, 
but  ought  to  be  taken  in  a  liter- 
al sense.  Emmons^ fi.  \\4!y\\5, 
"  Since  all  the  affections  of  the 
Deity  are  only  dift'erent  modifi- 
cations of  pure,  disinterested 
benevolence,  they  admit  of  a 
constant  and  perfect  gratifica- 
tion ;  and  since  he  is  able  with 
infinite  ease  to  attain  every  de- 
sirable object,  his  affections  are 
always  gratified,  and  always  af- 
ford him  a  source  of  complete 
and  permanent  felicity."  Em- 
mons,  fi.  116.  "  God  loves  and 
hates  with  all  his  heart,  with  all 
his  mind,  and  with  all  his 
strength.  In  the  view  of  this 
subject,  we  may  discover  what 
it  was,  which  moved  God  to  the 
work  of  creation.** 

Emmons^  p,  120.      IVilliams^ 
Ser.  fi.  142. 


*  This  luord  forms  no  inconsiderable  part  of  the  Hopkinsian  system.  It, 
is  repeatedly  applied  to  God  as  well  as  men.  Bismterested  love,  the 
defenders  of  the  word  say,  is  directly  opposed  to  self-love  Do  they  intend 
that  a  due  regard  to  self  is  sin  ?  By  no  means.  Again,  they  say  that  disin* 
terested  love  consists  in  the  preference  of  a  greater  public^  to  a  less  private 
good.  The  Calvmists  ask,  "  How  can  you  apply  this  term  to  God  ?  Doea 
he  act  from  any  other  motive  than  a  love  of  himself  ?"  The  Hopkinsians 
answer,  "  God  is  himself  the  greatest  good  ;  and  therefore  he  loves  him  _ 
self,  not  for  his  oiun  sake^  but  because  he  is  the  greatest  good  ;  and  this  is 
not  self-love,  but  c//j-interested  benevolence."  Hence  they  say,  that  it  was 
not  self-love  which  actuated  the  Deity  in  creation :  but  to  promote  his 
own  happiness  he  made  all  things,  because  it  was  required  by  disinterested 
benevolence,  that  he  should  supremely  gratify  the  most  perfectl}-  benevolent 
B  E I N  G  in  existence. 


20 


CALVINIS3f. 


CALVIN, 


AND 


OTHfiRS. 


4.  «  Now  if  any  man  inquire 
the  cause  whereby  he  both  was 
once  led  to  create  all  these 
things,  and  is  now  moved  to  pre- 
serve them  ;  we  shall  find  that 
his  alone  goocbiess  was  that 
which  moved  him  to  it." 

Inst.  B.  1.  ch,  13.  sec.  5. 

"  But  we  must  keep  modes- 
ty, that  we  draw  not  God  to 
yield  cause  of  his  doings,  but  let 
us  so  reverence  his  secret  judg- 
ments, that  his  will  be  unto  us 
a  most  just  cause  of  all  things.'* 
Jnst.B.  l.ch.  17. sec.  1. 


5.  There  is  one  divine  es- 
sence, subsisting  in  three  dis- 
tinguished, but  not  divided  per- 
sons, the  Father,  the  Son,  and 
the  Hol)r  Ghost,  to  each  of 
which  appertains  some  incom- 
municable property. 

Inet.  B.  l.ch.  1 3.  sec.  2 and  6. 


4.  «  God  hath  all  life,  glory, 
goodness,  blessedness^  in  and  of 
himself;  and  is  alone  in  and  un- 
to himself  all-sufficient,  not 
standing  in  need  of  any  crea- 
tures which  he  hath  made,  not 
deriving  any  glory  from  them, 
but  only  manifesting  his  own 
glory,  in,  by,  unto,  and  upon 
them." 

Co7i.  P.  C.  U.  S.  ch.  2.  sec.  2. 
Say.  Flat.  ch.  2.  sec.  2.  Con.  C. 
Scot.  ch.  2.  sec.  2. 

*<  God  is  all-sufficient  in  him- 
self." Con.  of  Helvetia. 
"  By  whom  we  confesse  and 
beleeve  all  things  in  heaven  and 
earth,  as  well  visible  as  invisi- 
ble, to  have  been  created,  to  be 
retained  in  their  being,  and  to 
be  ruled  and  guided  by  his  in- 
scrutable providence,  to  such 
end,  as  his  eternall  wisdome^ 
goodnesse,  and  justice,  hath  ap- 
pointed them,  to  the  manifesta- 
tion of  his  glory." 

Con.  C.  Scot.  J.D.I  581. 
5.  The  Father,  Son,  and  Holy 
Ghost  are  one  God,  in  three 
persons,  of  incommunicable 
properties,  not  divided,  nor  in- 
termixed, but  co-eternal,  co- 
essential  and  co-equal. 

Con.  R.  n.  C.  Art.  8.  Con.  P. 
C.  U.  S.  ch.  2.  see.  2.  Con.  C. 
Scot,  and  Say.  Plat,  ditto.  Not 
one  of  the  confessions  speaks  of 
society  in  the  Godhead,  or  of 
friendshiji  between  the  three .^ 
which  constitute  one  mindi 


HOPKINSIANISM. 


2Is 


HOPKINS, 


AND 


OTHEKS. 


4.  God's  hafipiness  consists 
in  his  holy  exercises,  "  so  that 
it  is  not  strictly  true,  that  crea- 
tures add  nothing  to  the  enjoy- 
ment or  happiness  of  God, 
even  his  essential  happiness  ; 
and  that  he  would  have  been  as 
completely  blessed  for  ever,  as 
he  really  is,  had  there  been  no 
creatures."  He  can  be  said  to 
be  indefiendently  happy,  in  this 
sense  alone,  that  he  has  power 
Co  do  all  his  pleasure. 

Syst.  Vol.  l./z.  89,  90. 


5.  The  one  God  exists  in 
three  distinct  subsistences  or 
persons  ;  and  it  is  highly  pro- 
bable, "  that  this  distinction  of 
three  in  one,  is  that  in  which 
the  most  happy  and  perfect  so- 
ciety consists,  in  which  love  and 
friendship,  is  exercised  to  the 
highest  perfection,  and  with 
infinite  enjoyment  and  felicity." 

System^    Vol,    I.  p,  97,   104. 


4.  "  Consider  the  source  ot 
the  divine  blessedness.  God' 
is  love,  and  all  his  happiness 
flows  from  the  perfect  gratifi- 
cation of  all  his  benevolent 
feelings.  But  these  could  never 
have  been  completely  gratified, 
without  displaying  all  his  per- 
fections in  the  work  of  creation. 
God  being  from  eternity  all- 
sufficient  and  infinitely  benevo- 
lent, must  have  had  an  infinite- 
ly strong  propensity  to  exert 
his  omnipotent  power  in  the 
production  of  holiness  and  hap- 
piness. Hence  it  was  morally 
impossible,  that  he  should  have 
been  perfectly  blessed,  without 
devising  and  performing  the 
work  of  creation." 

Emmons^  ji,  120* 

5.  The  Father,  Son,  and  Ho- 
ly Ghost  are  three  distinct 
agents,  or  pereons  :  and  the  di- 
vine blessedness  arises  from 
the  perfect  state  of  society 
which  subsists  between  the 
three,  and  the  perfect  satisfac- 
tion ivJiich  each  feels  in  the 
conduct  of  each,  while  it  is  the 
office  of  one  to  create,  of  the 
second  to  redeem,  and  of  the 
third  to  sanctify. 

Emmona^p.  90,  104  and  107, 


22 


CALVINISM. 


CALVIN,  AND  OTHERS. 

6.  «  The  Father  is  of  none,        6.  «  The  Son  is  eternally  be- 


the  son  is  of  the  Father,  and  the 
Spirit  is  of  both.'* 

B.  1.  ch.  13.  sec.  18. 

"  We  teach  that  there  is  but 
one  essential  God,  and  there- 
fore that  the  essence  as  well  of 
the  Son  as  of  the  Holy  Ghost  is 
unbegotten.  But  for  so  much 
as  the  Father  is  in  order  first 
and  hath  of  himself  begotten  his 
wisdom,  therefore  rightfully  it 
is  above  said  that,  he  is  counted 
the  original  and  fountain  of  all 
the  Godhead." 

J3.  1.  c/i.  13.  sec.  25. 

7.  "  When    we    give    fore- 


gotten  of  the  Father  ;  the  Holy 
Ghost,  eternally  proceeding 
from  the  Father  and  the  Son." 
Con.  T.  C.  U.  S./i.  16  and  163. 
Church  of  England,  Art.  2  and 
6.  Say.  Plat,  ch,  2.  sec.  3.  Con, 
C.  Scot.  ch.  2.  sec.  3.  and  Con. 
R.D.C.Art.  8.  See  also  the 
Nicene  creed,  and  that  of  St. 
Athanasius-iA.  D.  333.* 


7.  With  God,  foreknowledge 
and  predestination  are  simulta' 


knowledge  to  God,  we    mean 

that  all  things  always  have  been  neous. 

and  perpetually  do  remain  un-  Con.  P.  C.U.  S./i.  17,  25,  and 

der  his  eyes.'*  1 66.  Con.  C.  Scot,  and  Say.  Plat. 

B.  3.  ch.  21.  sec.  5.  ch.  3.  sec.  1  and  2. 


*  The  3d  chap,  of  "  the  latter  confession  of  Helvetia,^*  contains  the  sum 
of  Calvinistic  doctrine  upon  this  subject.  "  We  neverthelesse  beleeve  and 
teach,  that  the  same  infinite,  one,  and  indivisible  God  is,  In  persons,  inse- 
parably and  without  confusion  distinguished  into  the  Father,  the  Son  and 
the  Holy  Ghost,  so  as  the  Father  hath  beg-otten  the  Son  from  everlasting, 
(the  Son  is  begotten  in  an  unspeakable  manner)  and  tlie  Holy  Ghost 
proceedeth  from  them  both,  and  that  from  everlasting,  and  is  to  be  wcr- 
shipped  with  them  both.  So  that  there  be  not  three  Gods,  but  three  per- 
sons consubstantiall,  coeternall,  and  coequall,  distinct  as  touching  their 
persons,  and  in  order,  one  going  before  another,  yet  without  any  inequali- 
tie."  The  Con.  of  Basil,  Bohemia,  France,  England,  Auspurge  and  Wir- 
temberge  te&ch  the  same. 


HOPKINSIANISM. 


23 


HOPKINS,  AND 

6.  Dr.  H.  thinks  those  who 
speak  ag^ainst  the  eternal  filia 
tion  of  the  Redeemer  censure 
able, 

Syst.  Vol,  1.//.  447 


OTHERS. 

6.    "  We  feel    constrained 
to  reject  the  eternal  generation 
of  the  Son,  and  the  eternal  pro- 
cession of  the  Holy  Ghost."* 
J^vimonsjfi.  103  and  104. 


7.  The  foreknowledge  of 
God,  is,  in  the  order  of  nature 
subsequent  to  predestination. 

Syst.  Vol  \.p.  no.  T.  Wil- 
Bams^  Sermons^ p.  111. 


7.  By  knowing  himself,  God 
"  must  necessarily  know  all 
/lossibles.'*  "  Besides  this  he 
must  know  his  own  designs, 
which  is  properly  termed /ore- 
i^nowledge" 

JEmmonsy  /i.  21. 


*  "  To  suppose,  that  the  Son,  with  respect  to  the  divine  nature,  was 
begotten  of  the  Father,  and  that  the  Holy  Ghost  proceedeth  from  the  con- 
currence of  the  Father  and  the  Son,  is  to  suppose,  that  a  Trinity  of  persons 
is  not  founded  in  the  divine  naturey  but  merely  in  the  divine  lull.  For,  on 
this  supposition,  if  the  Father  had  not  pleased  to  beget  the  Son,  and  the 
Father  and  Son  had  not  pleased  to  produce  the  Holy  Ghost,  there  could 
liave  been  no  Trinity  of  persons  in  the  Godhead.  Besides,  this  opinion 
sets  tlie  Son  as  far  below  the  Father,  as  a  creature  is  below  the  Creator  ; 
and  sets  the  Holy  Ghost  as  far  below  the  Son,  as  he  is  below  the  Father  ; 
or,  rather,  it  makes  the  Holy  Ghost  the  creature  of  tho  creature."  livih 
monsj  p.  103i  104. 


24 


CAtiYINISM, 


CHAPTER  III. 

OF  THE  DJVIJSrE  DECREES. 


CALVIN,  AND  OTHERS. 

I .  There  is  an  eternal  divine         1 .  «  God  from  all    eternity 
determination,  which  respects    did  by  the  most  wise  and  holy 
all  beings,  actions  and  events.*      counsel  of  his  own  will,  freely 
B.  I.  ch.  16,  and  B.  3.  ch.  22.    and  unchangeably  ordain  what- 
soever comes  to  pass.'* 

Con.  P.  C.  U.  S.  /I.  16.  Say. 
Plat.  /z.  21.  Con,  C.  Scot.  ch.  3. 
8ec.  1. 

2.  According  to  his  decree, 
God  "  made  heaven,  earth,  and 


2.  "  The  will  of  God  is  so  the 
highest  rule  of  righteousness. 


that  whatsoever  he  willeth,  even  all  other  creatures  of  nothing, 
for  this  that  he  willeth  it,  it  when  he  saw  it  Jit  and  conveni- 
ought  to  be  taken  for  righteous.  €7it,  and  gave  to  every  one  his 
When,  therefore,  it  is  asked,  being,  forme,  and  divers  offices, 
why  the  Lord  did  it,  it  is  to  be  that  they  might  serve  their  Cre- 
answered,  because  he  willed  it.  ator  :  and  he  doth  now  cherish, 
But  if  thou  go  further  in  ask-  uphold,  and  governe  them  all, 
ing  ivhy  he  willed  it,  thou  askest  according  to  his  everlasting 
some  greater  and  higher  thing  providence  and  infinite  power  ; 
than  the  will  of  God,  which  can-    and  that  to  this  end,  that  they 

might  serve  man-,  and  man  might 
serve  his  God.** 

Con.  of  Belgia^  Art.    \2.  A. 
D.  1566. 
3.  "  Predestination  we  call         3.  "  It  is  not  consistent  with 
the    eternal    decree    of    God,    the  perfection  of  God  to  ascribe 


not  be  found." 
Inst,  B. 


cA.  23.  sec,  2. 


■*  Calvin's  premonition.  "  First,  therefore,  let  this  be  before  our 
eyes,  that  to  covet  any  other  knowledge  of  predestination  than  that  which 
is  set  forth  by  the  word  of  God,  is  a  point  of  no  less  madness  than  if  a  man 
should  have  a  will  to  go  by  an  impassable  way,  or  to  see  in  darkness." 
*'  Let  us  williiigly  abstain  from  the  searching  of  that  knowledge,  whereof 
the  excessive  coveting  is  both  foolish  and  perilous,  yea,  and  deadly.^  B.  o. 
ch.  21.  Sec.  2. 


HOPKINSIANISM. 


^5 


CHAPTER  IIL 

OF  THE  BIFIJVE  DECREES, 


HOfKINS,  AND  OTHERS. 

1.  Dr.  H.  adopts  the  defini-  1.  "  If  the  author  of  natnre 
tionof  the  Assembly  of  Divines,  be  a  Being  of  perfect  wisdom, 
"  The  decrees  of  God  are  his  he  must  have  formed  all  his 
eternal  purpose,  according  to  purposes  from  eternity.  He 
the  counsel  of  his  own  will,  could  not  have  begun  to  ope- 
whereby  for  his  own  glory,  he  rate,  in  a  single  instance,  before 
hath  foreordained  whatsoever  he  had  determined  the  nature, 
somes  to  pass."  number,  duration,  and  end  of 

Syst.  Vol.  \.fi.  106.  all  his  works.  And  by  deter- 
mining all  his  own  conduct,  he 
must  have  necessarily  deter- 
mined the  conduct  and  charac- 
ter, and  final  state  of  all  his  in- 

2.  The  decrees  of  God  are  telligent  and  accountable  crea- 
sovereign  and  unchangeable,  hut  tures.  The  doctrine  of  de- 
not  arbitrary;  or  not  "  deter-  crees,  in  its  largest  extent,  ne- 
mined  and  fixed  without  any  cessarily  results  from  the  being 
reason  why  he  should  purpose  and  perfections  of  God.  Hence 
and  decree  as  he  has  done,  ra-  all,  who  acknowledge  them- 
ther  than  the  contrary,  or  other-  selves  to  be  the  creatures  of 
wise."  They  have  originated  God,  are  constrained  to  believe, 
in  moral  goodness,  or  disinter-  that  he  hath  decreed  every  thing 
ested  benevolence  ;  and  are  de-  respecting  them,  through  eve- 
signed  to  promote  the  greatest  ry  period  of  their  existence." 
good  of  being  in  general,  Eimnons^fi.  28  and  29. 

Syst,  Vol  \./i.  107  and  114.         2.  The  decrees   of  God  are 

3.  The  decrees  particularly    all  sovereign  ;  but  still  he  de- 
respected,     1.    The    Works   of  crees   from  a  benevolent  pur- 


creation.  These  are  all  such 
as  God  saw  most  suitable  to 
promote  the  greatest  good.  2. 
The  character  of  moral  agents, 
3.  The   election  of    a  definite 


pose. 

Emmons^  iu    391,  400. 

3.  God  decrees  what  moral 

agents  he   v/ill  make,  for  what 

end    he  will  make  them,  what 


2@ 


CALVINISM. 


CALVIN,  AND  OTHERS. 

wherebf  he  had  it  determined  to  him  general  and  indetermin- 
by  himself  what  he  willed  to  be-  ate  decrees,  which  were  to  re- 
come  of  every  man.  For  all  ceive  any  determination  or  cer- 
are  not  created  to  like  estate  :  tainty  from  men.  We  read, 
but  to  some  eternal  life,  and  to  Acts  ii  23  of  the  determinate 
some  eternal  damnation  was  cowwse/ 0/  Gorf,  but  never  of  a 
fore-appointed.  Therefore  as  general  and  indeterminate  de- 
every  man  is  created  to  the  one  cree."  Witdus'  Econ.  Cov  B. 
or  other  end,  so  we  say  that  he  3.  ch.  3  sec.  8.  Witsius  ap- 
is predestinated  either  to  life  or  proves  of  the  saying  of  Beza, 
death.'*  B.  3.  ch.  21.  sec.  5.  that,  "because  all  things  arc 
There  is  an  election  of  nations  present  to  God,  and  that  what 
to  privileges,  and  of  individuals  God  has  decreed  to  be  future, 
to  an  interest  in  Christ,  unto  shall   certainly  come  to  pass  ; 


salvation. 

B.  3.  ch.  21  and  22 /lassim. 


4.  The  decree  of  election*  con- 


therefore  God  is  said  to  have 
done  from  eternity,  what  is  re- 
vealed to  us  in  its  appointed 
time." 

Witsius'  Econ.  B.  3  ch.  3. 
sec.   18. 

4,  In  the  decree  of  election, 


sists,  in  the  Father's  giving  to    "  God  having  freely  chosen  un- 


*  The  Calvinistlc  doctrine  of  election  iw-cludes  the  idea  of  2l  particular 
ato7ietne}it :  the  Hopkinsian  doctrine  efc-cludes  it.  The  latter  supposes, 
that  in  the  order  of  nature,  the  decree  of  atonement  was  prior  to  election. 
God  determined  to  send  his  Son  into  the  world,  to  obey  and  suffer,  in  re- 
ference to  the  dishonoured  law,  that  a  way  mig-ht  be  opened  for  the  escape 
of  all  sinners  from  eternal  condemnation.  The  way  being  already  prepared, 
by  the  atonement,  the  decree  of  election  comes  in,  saying,  "  a  chosen 
people  shall  be  made  willing-  to  escape  from  sin  and  htU,  through  the  door 
of  the  atonement,  which  is  already  opened  ;  and  being  chosen  through,  as 
well  as  to  sanctification,  shall  be  united  to  Christ  in  felicity  and  glory." 
The  Calvinistic  doctrine  reverses  this  order.  It  supposes,  that,  according 
to  the  order  of  nature,  in  the  everlasting  covenant  of  redemption,  God  first 
decreed  to  give  his  Son  a  definite  number  of  sinners,  and  then  predestinated 
him  to  make  atonement  for  them.  The  decree  of  election  must  certainly 
precede  the  means  used  to  redeem  and  save  a  chosen  people.  It  looks 
upon  the  sinner  in  his  pollution,  ordains  his  salvation,  and  provides  all  the 
necessary  means.  *'  The  beginning  and  first  source  of  all  grace  is  election  t 
both  of  Christ  the  Saviour,  and  of  those  to  be  saved  by  him.    For  even 


HOPKINSIANISM. 


^7 


HOPKINS,  AND  OTHERS. 

number  of  men  and  angels  to    character  they  shall  possess  to 


everlasting  happiness  ;  and,  4. 
The  refirobation  ot  a  definite 
number  of  men  and  devils.* 

Syst.  Part.  l.ch.  4. 
4.  In  the  decree  ofelectiouy  a 


answer  this  end,  and  that  he 
will  then  treat  them  according 
to  their  moral  character. 

Emmons^p   39 \ ^  et  passim. 
4.  The  decree    of    election 


definite    number    of   persons,    consists  in  God's   determining 
were  predestinated  to  the  pos-    ^ho  shall  repent,  believe,  come 


session  of  such  a  moral  charac- 
ter as  would  display  divine  7ner' 
cy  in  their  pardon  through  the 
atonement  made  to  the  law  ; 
and  by  regeneration  to  the  pos- 
session of  such  holiness  as  shall 
unite  them  to  Christ,  and  ren- 
der them  the  proper  objects 
of  everlasting  love. 

Comfiare  Syst.  Part  1.  cfi.  4. 
'With  Part   2.  ch.4.  /i.  174  and 
175. 


to  Christ  and  be  saved. 

Williams^  5th  Sermon. 


Christ  was  chosen  of  God,  and  by  an  eternal  and  immutable  decree,  given 
to  be  our  Saviour  ;  and  therefore  is  said  to  be  "  fore-ordained  before  the 
foundation  of  the  world."  1  Pet.  i.  20.  And  they  whom  Christ  was  to 
save  were  given  to  him  by  the  same  decree.  John  xvii.  6  They  are  said  to 
be  "  chosen  in  Christ."  Eph.  i.  4.  That  is,  not  only  by  Christ  as  God,  and 
consequently  the  elector  of  them ;  but  also  in  Christ  as  Mediatory  and  on 
that  account,  the  elected,  who  by  one  and  the  same  act,  was  given  to  them 
to  be  their  head  and  lord,  and  at  the  same  time  they  were  given  to  him 
to  be  his  members  and  property,  to  be  saved  by  his  merit  and  power,  and 
to  enjoy  communion  with  him."     fVitsius*  Economy,  B.  3.  ch.  4.  sec.  2. 

The  decree  of  election,  therefore,  is  the  foundation  of  the  atonement, 
justification,  effectual  calling  through  faith  to  spiritual  life,  sanctification, 
preservation,  and  the  end  of  all,  the  glorification  of  God  by  the  glorifica- 
tion of  ransomed  rebels. 

*  "  In  fortning  characters,  God  exercises  neither  justice  nor  injustice  In 
the  creation  of  moral  agents  and  in  the  formation  of  tiieir  characters,  God 
exercises  his  sovereignty.  He  has  a  right  to  create  as  many  rational 
beings,  and  to  give  to  every  one  such  natural  faculties,  and  such  a  moral 
character  as  he  pleases."  He  forms  the  unholy  character,  that  he  may 
da  nn  the  person  who  possesses  it,  for  the  promotion  of  the  greatest  good. 
Williams,  p.  192, 193.  Where  now  is  the  regard  to  \X\Qjitness  of  things  P 


28 


CALVINISM. 


CALVIN,  AN 

the  Son,  Christ  Jesus,  a  definite 
number  of  our  fallen  race,  to  be 
atoned  for  by  his  blood,  sancti- 
fied through  the  purchased  in- 
fluences of  the  Spirit,  and  thus 
Cfiosen  in  him  to  eternal  life. 

Inst,  B,  3.  cfi.  24.  sec.  5,  6, 


5.  "  That  therefore  which 
the  scripture  clearly  sheweth, 
we  say,  that  God  by  eternal  and 
unchangeable  counsel  hath  once 
appointed  whom  in  time  to 
come  he  would  take  to  salva-^ 
tion,  and  on  the  other  side  whom 
he  would  condemn  to  destruc- 
tion. This  counsel  as  touch- 
ing the  elect,  we  say  is  ground- 
ed upon  his  free  mercy  without 
any  respect  to  the  worthiness 
of  man,  but  whom  he  appoint- 
eth  to  damnation,  to  them,  by 
his  just  indeed,  and  irreprehen- 
sible,  but  also  incomprehensi- 
ble judgment,  the  entry  of  life 
is  blocked  up." 

B.  3.  ch.  22.  sec.  7.  and  ch. 
23.  sec.  8. 

6.  "  I  say  with  Augustine, 
that  they  are  created  of  the 
Lord,  whom  he  without  doubt- 
ing knew  that  they  should  go 


D  OTHERS. 

to  life  a  certain  number  of  lost 
mankind,  for  the  glory  of  his 
rich  grace,did  give  them,  before 
the  world  began,  unto  God  the 
Son,  appointed  Redeemer,  that, 
upon  condition  he  would  hum- 
ble himself  so  far  as  to  assume 
the  human  nature,  of  a  soul  and 
a  body,  unto  personal  union  with 
his  divine  nature,  and  submit 
himself  to  the  law,  as  surety  for 
them,  and  satisfy  justice  for 
them,  by  giving  obedience  in 
their  name,  even  unto  the  suf- 
fering of  the  cursed  death  of  the 
cross,  he  should  ransom  and  re- 
deem them  all  from  sin  and 
death,  and  purchase  unto  thenm 
righteousness  and  eternal  life, 
with  all  saving  graces  leading 
thereunto,  to  be  effectually  by 
means  of  his  own  appointment, 
applied  in  due  time  to  every  one 
of  them." 

Con,  C.  Scot.  ji.  447, 
5.  <'  The  rest  of  mankind, 
God  was  pleased,  according  to 
the  unsearchable  counsel  of  his 
own  will,  whereby  he  extendeth 
or  withholdeth  mercy  as  he 
pleaseth,  for  the  glory  of  his 
sovereign  power  over  his  crea- 
tures, to  pass  by,  and  to  ordain 
them  to  dishonour  and  wrath 
for  their  sin,  to  the  praise  of  his 
glorious  justice."  Say.  Plat, 
ch.  3.  sec.  7.  Con.  C.  Scot  ch.  3, 
sec.  7.  Con,  B.C.  U.S./i.2\. 


HOPKINSIANISM. 


29. 


HOPKINS 


OTHERS. 


5.  The  decree  of  refirohntion         5.  The  decree  of  reprobation 
consists  in  God's  ordiaining  a     consists  in  God*s  determining 


definite  number  to  the  posses- 
sion of  a  reprobate  character, 
and  the  punishment,  which  is 
both  meet  for  them,  and  suita- 
ble to  display  the  divine  ^"ws/f zee. 
8yst.  chafiters  on  Decrees, 
Providence  and  Election. 


6.  Love  actuated  the  Deity 
in  all  his  decrees  ;    and  he  will 


to  fit  a  definite  number  of  man- 
kind for  eternal  damnation. 
This  is  "  the  counter  part  to 
the  doctrine  of  election."  Em- 
mons^p.  392,  393.  Williams^  /z. 
207.  "The  salvation  of  im- 
mortal souls  must  be  in  a  state 
of  uncertainty,  unless  God  has 
formed  a  purpose  respecting 
their  salvation.  There  is  no 
reason  to  suppose  that  God  ever 
acts,  without  designing  to  act." 
<^  If  God  has  not  decreed  who 
shall  be  saved,  he  could  not  fore- 
know wfio  would  be  saved.  And 
then  the  most  important  of  all 
events  must  have  been  un- 
known to  God.  And  if  God 
does  not  foreknow  the  most  im- 
portant of  all  events,  what  rea- 
son is  there  for  believing  that 
he  knows  any  thing  ?  A  denial 
of  the  divine  decrees  respect- 
ing the  salvation  of  immortal 
souls,  denies  the  essential  attri- 
butes of  Jehovah." 

Williams, p.  101,  HI. 

6.  God  saves  as   many,  and 
damns  as  few  as  he  can,  consist- 


save  "  as  many  as  he  possibly    ently  with  his  knowledge  and 
can,"  consistently  with  his  re-    love  of  the  greatest  good. 


gard  to  the  public,  or  greatest 
good. 

Life  of  Hopkins,  passim, 
nvritten  by  himself  and  publish- 
ed  by  Dr.  West,  and  Syst.  Vol. 
2. p.  167. 


Emmons,  fi.   396,  aJid    Wil- 
liams, p.  156. 


30 


CALVINIS3f. 


CALVIN,  AND  OTHEnS. 

into  destruction:  and  that  it 
was  so  done  because  he  so  will- 
ed :  but  why  he  willed,  it  is  not 
our  part  to  ask  a  reason  of  it, 
who  cannot  comprehend  it : 
neither  is  it  meet  that  the  will 
of  God  should  come  down  into 
controversy  among  us." 

B,  3.  ch.  23.  sec.  5,        T    «  God  hath  from  the  be- 

7.  The  decrees  were  not  ginning,  freely,  and  of  his  meere 
formed  in  consequence  of  any  grace,  without  any  respect  of 
foresight  of  sin  or  holiness,  in  men,  predestinated  or  elected 
the  reprobate  or  elect.  the  saints." 

B.  3-  ck.  22.  sec.  11.  and  B,  Latter  Con.  Helvetia.ch.  10. 
3.  ch.  24.  sec.  11,  12,  13,  i4.  French  Con.   Say    Plat   fi  23. 

Con.  P.C  U  S  fi.  19.  and  Con. 
C.  Scot  ch.  3  sec.  5.  Witsius* 
Economy^  B.  3   ch   4.  sec.  24. 

8.  The  works  of  creatfon  and  8  AH  the  confessions  of  the 
providence  are  the  execution  of  Reformed  churches  agree  that 
the  decrees.  B.\.ch.5.    the  decrees    are    executed  by 

creation  and  providence  ;  and 
that  means  as  well  as  ends  are 
predestinated.* 


*  The  Calvinists  conceive,  that  man  is  so  blind  in  his  understanding-,  so 
corrupted  in  his  affections,  and  so  completely  dead  to  all  good,  that  God 
need  not  exert  a  positive  influence  to  create  more  sin  in  him,  in  order  to  his 
reprobation.  They  would  rather  say,  that  if  God  does  not  bestow  his 
grace,  the  sinner  is  already  under  the  sentence  of  condemnation  :  if  God 
does  not  sanctify  him  completely,  corruption  will  rage  and  reign  even  to 
eternal  damnation.  When  God's  gracious  will  prevents  our  will  from  hav- 
ing its  course,  then  we  are  saved  ;  but  when  God  says  concerning  any  one, 
"  he  is  joined  to  idols ;  let  him  alone:  lam  weary  with  repenting;  my 
Spirit  shall  no  longer  strive  with  him,"  then  the  sinner  is  carried  along-,  by 
the  cui^ent  of  his  own  propensities,  to  the  bottomless  abyss.  Cast  a  lifeless 
body  into  the  water  above  the  cataract  of  Niagara.  You  need  not  apply 
your  hand  to  propel  it  down  the  precipice.  A  living  person  would  require 
your  aid  to  make  effectual  resistance,  and  escape  the  brink  of  ruin  ;  but  the 
natural  course  of  the  floods  will  bear  the  dead  to  the  gulf,  and  g^rind  thenx, 
on  the  rocky  bed,  to  atoms. 


HOPKINSIANISM.  31 

HOPKINSj  AND  OTHERS. 


7.  "  The  elect  are  not  cho- 
sen to  salvation,  rather  than 
otners,  because  of  any  moral 
excellence  in  them,  or  out  of 
respect  to  any  fereseen  faith 
and  repentance.'* 

Syst.  Vol.  2.fi.  174. 

S.  God  began  to  execute  his 
decrees,  by  the  creation,  and 
he  continues  his  work  by  pro- 
vidential government.  Syst. 
Vol.  1.  fi.  224  and  243.  Both 
the  means  and  ends  are  predes- 
tinated in  every  event. 

Syat.  Jiassim. 


7.  "  There  can  be  no  more 
reasons-to  induce  God  to  save 
the  righteous  at  the  day  of 
judgment,  than  there  were  to 
induce  him  in  eternity  to  de- 
cree that  they  should  be  saved. 
Nor  can  there  be  any  more  rea- 
sons to  induce  God  to  destroy 
the  wicked  at  the  day  of  judg- 
ment, than  there  were  in  eter- 
nity to  induce  him  to  decree 
that  the  wicked  should  be  de- 
stroyed." Williamsjfi.  IS6,  221, 


32 


CALTINIS3I. 


CHAPTER   IV. 

OF  GREAT  10 X. 


CALVIN,                            AND  OTHERS. 

God  created  all  things  which  "  It  pleased  God  the  Fathefj 

exist,  by  the  immediate  agency  Son  and  Holy  Ghost,    for    the 

of  his  power,  according  to  the  manifestation  of  the  glory  of  his 

design  of  his  wisdom,   and  for  eternal    power,     wisdom     and 

the  purposes  of  his   goodness,  goodness,  in  the  beginning,  to 

The  question,  why  did  not  God  create,  or  make  of  nothing,  the 

make  the  world  before  ?  is  im-  world,  and   all  things  therein, 

pertinent,  "  and  well  did  that  whether  visible  or  invisible,  in 

pious  old  man  speak,  who  when  the  space  of  six  days,  and  all 

a  wanton  fellow  did  in  scorn  de-  very    good.       After    God   had 

mand  of   him,   what    God  had  made  all  other    creatures,   he 

done  before   the  foundation  of  created  man,  male  and  female, 

the    world,  answered    that  he  with  reasonable  and  immortal 

builded  hell  for  curious  fools."  souls,  endued  with  knowledge, 

B.  1.  ch  14  sec    1.  righteousness    and    true    holi- 

Having  formed  the  earth  and  ness,  after  his  own  image,  hav- 

its  inhabitants,  in  the  space  of  ing  the  law  of  God  written  in 

six  days,  rather  than  instantly,  their  hearts,  anrf/iower  to  fulfil 

for  our  instruction,  he  made  the  it  ;  and  yet  under  a  possibility 

first    man,  of  the  dust  of   the  of    transgressing,    being    left 

earth.       Angels    were    previ-  to    the    liberty   of   their    own 

ously    made.       To  the   animal  will,  which  was  subject    unto 

body   of    man,   God  joined  an  change." 

immortal^  but  created  sow/,  of  Con.   C.  Scot.  ch.  4.   Con.  P. 

two  constituent  parts,    under-  C.    U.   S.  fi.   23,  24.   Say.  Plat, 

standings  o\\mind,  and  hearty  or  ch.  4. 

ivilL     The  soul  is  immaterial  "  We  believe  that  God  crea- 

and  can  exist  in  a  separate  state  ted  man  out  of  the  dust  of  the 

from  the  body.     It  is  called  a  earth,   and   made   and    formed 

spirit^  when  considered  as  dis-  him  after  his  own  image  and 

joined  from  the  body.  likeness,  good,    righteous  and 

The  image  of  God  in  which  holy,  capable  in    all  things  to 

Adam  was   created,   consisted,  wzV/,  agreeable   to  the  will  of 

not  in  the  erect  form  of  his  bo-  God."       Con.R.  D.  C.  Art.  14. 


fiOPKINSlANISM* 


S3 


CHAPTER  IV 

OF  CREATtOJSr. 


HOPKINS,  AND  OTHERS. 

•God  spake  the   whole   crea-         To  the  ivorks    of   creatiai}^ 

tion   into  being,  from  nothing,  usually  enumerated  by  divines, 

with  infinite  ease.     He  formed  Dr.  Emmons  has  added  holiness 

angels  and  men,  and  it  is   very  and  ^m.     He  says,  "  itisa^ree- 

improbable  that  there  are  any  able  to  the  nature  of  virtue,  or 

other  orders  of  created  beings,  holiness^  to    be  created.     The 

The  creation  of  the  world  from  volitions  or  moral  exercises  of 

chaos,  was  emblematical  of  the  the  mind   are  virtuous    or  vi- 

new  creation  out  of  confusion  cAows^in their  oivn  nature^v^'iiYi- 

and  moral  darkness .  The  grad*  out  the  least  regard  to  the  cause^ 

ual  increase  of  light  and  order,  by  which  they  are  produced.*' 

was  emblematical  of  the  dawn  "  I  may  further  observe,  that 

and  rising  of  the  5wn  of  right-  holiness   is    something    which 

eousness  upon  the  moral  world,  has  a  real  and  positive  exist- 

Six  days  were  employed  in  ence,  and  which  not  only  mai/^ 
the  creation,  to  divide  our  time,  but  7nust  be  created.*' 
and  give  us  an  example  of  holy  Adam  before  and  after  the 
rest  on  the  Sabbath,  The  six  fall,  in  his  understanding  had 
days  were  also  emblematical  of  the  natural  image  of  Jehovah ; 
the  six  thousand  years  of  the  but  it  was  a  moral  image,  par- 
preparatory  work  of  redemp-  ticularly  referred  to  when  God 
tion,  antecedent  to  the  seventh  said,  "  let  us  make  man  in  our 
millennium,  or  sabbath  in  the  iinage,  after  our  likeness." 
age  of  the  world  and  church.  Adam's  heart  was  so  created  as 
The  question,  why  was  not  the  to  resemble  the  heart  of  God;. 
creation  begun  sooner?  is  im-  or  his  moral  exercises^  which 
pertinent  and  absurd.  were  of  a    benevolent  nature 

Adam  was  made  of  the  dust,  were  created  in  him. 
m  the  latter  end  of  September ;        His  primitive  rectitude  con-- 

when  the  fruits  were  prepared  si?>iQd'mX.\i^nattir€oihU  choice^ 

for  his  use ;  and  Eve  was  taken  and  not  in  Siuy/ioiver  to  choose, 

outof  his  side,  to  intimate  the  or  "  power  of  free  will,*' for  this 

relation  which  should  subsist  he  never  had.      "  Such  a  de- 

betweenthe  sexes.     Man  was  pendent  creature  couldno  more, 

s 


34 


CAIiVlKlSM. 


CALVIN,  A 

dy,  or  beauty  of  hi§  face,  but 
chiefly  in  a  clear  understanding, 
affections  framed  according  to 
reason,  senses  governed  in 
right  order,  and  soundness  of 
all  his  parts,  "  Though  the 
principal  seat  of  the  image  of 
God  was  in  the  mind  and  heart, 
or  in  the  soul,  and  powers  there- 
of, yet  was  there  no  part  of 
man,  not  so  much  as  his  body, 
■wherein  did  not  some  sparks 
thereof  appear.'*  There  was 
a  perfection  of  powers,  as  well 
as  wisdom  and  holiness.  He 
had  understanding  to  discern 
good  from  evil,  and  porjer  of 
free-will,  whereby  he  might 
bare  attained  to  eternal  life. 

I?ist.  B.  1.  ch.  5a7id  15. 


ND  OTHERS. 

"  Man,  in  his  state  of  inno- 
cency,  liad  freedom,  and /iower 
to  loill  and  to  do  that  which  is 
good  and  well  pleasing  to  God  ; 
but  yet  mutably,  so  that  he 
might  fall  from  it." 

Con.  C.  Scot.  ch.  9.  Say, 
Plat.  ch.  9.  sec.  2.  and  Con.  P. 
C.  U.S.  /z.  51.  "God  of  the 
slime  of  the  earth  created  man, 
after  his  image,  that  is  to  say, 
good,  just,  and  holy,  who  had 
power  by  his  own  free  will,  to 
frame  and  conforme  his  will  un- 
to the  will  of  God."  Con.  of 
Belgia.  "  Man  was  before  his 
fall,  upright  and  free,  who 
might  both  continue  in  good- 
nesse,  and  decline  to  evill." 
Latter  Con.  of  Helvetia.  "  He 
made  our  first  parents,  Adam 
and  Eve,  the  root  of  mankind, 
both  upright  and  able  to  keefi 
the  law  written  in  their  heart." 
Con.  C.  Scot.  Ji.  446.  "  Man 
was  created  of  God,  just,  wise, 
indued  with  free  will,  adorned 
with  the  Holy  Ghost,  and  hap- 
pie."*  Co7i.  of  IVertemberge^ 
ch.  4. 


*  "  He  is  as  liol}',  wise  and  good  in  creating  unholy  beings  as  he  is  ia 
creating  holy  beings.  That  God  creates  unholy  as  well  as  holy  beings,  is 
evident  from  his  own  words.  He  says,  "  I  form  the  light  and  create 
darkness  ;  I  make  peace  and  create  evil ;  I,  the  Lord,  do  all  these  things.** 
Williams^  p.  193. 

It  remains  still  to  be  proved^  that  eijil  here  means  any  thing  more  than 
tliat  natural  evil,  which  God  brings  upon  the  wicked,  to  punish  them. 
"  Shall  there  be  evil  in  the  city,"  such  as  pestilence,  "  and  the  Lord  hathi 
not  done  it  ?" 


HOPKINSIANISM.  25 

HOPKINS,  AND  OTHERS. 

made  a  lyioral  agent^  capable  of  produce  his  own  volitions,  than 

moral    exercises^    through  the  his  own  existence."     "  It  is  in 

agency  of  the  Deity  upon  his  vain  to  attempt  to  account  for 

heart :  these  were  all  benevo-  the  first  sin  of  the  first  man,  by 

lent,  disinterested, or  holy ;  and  the  instrumentality  of   second 

in  this  consisted  the  image  of  causes."    "  It  is  extremely  dif- 

God,  in  which  he  was  created,  ficult  to     conceive,    how    he 

It   was  a    moral    image.      His  should  be  led  into  sin,  without 

heart  was  love.  the  immediate  interposition  of 

Syst.  Part.  1.  ch.  5.  the  deity."*  Emmons*  Ser.  12. 


*  Dr.  Hopkins  asserts  in  like  manner,  that  holiness  and  sin  are  a  part  of 
the  creation  of  God.  The  principal  part  of  ch.  IV.  Part  I.  of  his  System,  is- 
devoted  to  the  support  of  this  doctrine.  "  Who  does  not  now  see  that 
God  may  determine,  order  and  cause  moral  evil  to  take  plaCe,  and  in  this 
sense,  create  it,  consistent  with  his  infinite  holiness  and  gwDdness,  if  this 
be  necessary  for  the  greatest  good  of  the  whole,  both  moral  and  natural ; 
yea,  that  God  could  not  be  infinitely  wise  and  good,  if,  on  this  supposition, 
he  did  not  order  and  cause  it  to  take  place  ?"     Vol.  I.  p.  186. 

Those  persons,  who  are  so  unguarded  in  expression,  as  to  say,  that  God 
is  the  author  of  sin,  or  creator  of  moral  evil,  would  do  well  to  re- 
member an  anecdote,  which  has  found  its  way  to  this  side  of  the  Atlantic 
It  conveys  in  a  parabolical  manner  very  severe  reproof. 

An  elderly  gentleman,  it  is  said,  was  seated  at  the  door  of  his  country- 
mansion,  near  the  Land's  End,  when  he  saw  a  ghastly,  grim,  black  person^ 
age  crossing  his  manor.  **  Stop,  stop,  you  black  monster,  and  give  an  ac^ 
count  of  yourself.    How  came  you  here  V* 

I  atn  leaving  the  country^  let  Tne  pass  unmolested. 

"  Whither  do  you  betake  yourself  ?  Tell  me,  or  you  cannot  pass." 

I  am  going  to  A^eiv-England  ;  let  me  go,  and  Iixiill  never  return. 

"  But  stay,  sir,  are  you  not  his  Majesty's  subject  ?  Why,  then,  do  you 
quit  the  kingdom  ?" 

/  am,  dissatisfied  ivith  tny  residetice  here ;  for  if  any  evil  is  done 
in  either  of  the  three  Jtingdoms,  it  is  charged  to  my  account  /  but  uj. 
Aew-England  tnen  charge  all  their  sin  upon  their  Maker.  Having  thus 
spoken,  he  pulled  off  his  cap,  and  girded  high  around  him  his  sable  robe. 
The  long  ears  and  cloven  foot  made  the  inquisitive  lord  of  the  manor  shrink 
back  with  horror.  Away  fled  the  Devil  to  the  sea  coast.  What  form  he 
assumed,  when  he  engaged  his  passage,  and  while  on  his  voyage,  is  not  re- 
lated ;  but  it  is  thought  that  he  entered  New-England  in  the  form  of  a  lean, 
bald-headed,  philosophical  Arminian,  who  obtained  a  country  parish,  became 
very  studious,  and  published  heresy  under  the  specious  title  of  Calvinism. 


36 


CALVINISM. 


CHAPTER  Y. 
OF  PBOVIBEJ^TE. 


CALVIN*,  AN 

As  the  decrees  of  God  are 
universal,  extending  to  all  be- 
ings, actions,  and  events,  so  the 
Providence  of  God  is  universal, 
and  extends  as  much  to  a  spar- 
row, as  the  government  of  the 
world. 

Inst.B.  \.ch.  16  and  18. 


Those  things,  which,  in  res- 
pect to  man  are  said  to  happen, 
do  not  take  place  by  fortune  or 
chance. 

B.  l.ch.  \e.sec.  8,9. 

"  They  who  give  any  thing 
to  fortune,  do  bury  the  provi- 
dence of  God,  by  whose  secret 
<iounsel  all  successes  are  eo- 
verned.  Things  without  life, 
although  each  of  them  have 
their  natural  property  planted  in 
them,  yet  do  not  put  forth  their 
force,  but  so  far  as  they  are  di- 
rected by  the  present  hand  of 
God  ;  which  is  proved  by  the 
sun ;"  which  regularly  rises,  but 
stood  still  for  the  space  of  two 
days,  and  whose  shadow  went 
back  on  the  dial  by  the  divine 
command. 

B.  \,ch,  16i  5^-.  2,  S. 


D  OTHERS. 

According  to  Witsius,  the 
decrees  of  God  are  sovereign, 
eternal  and  immutable  ;  and  di- 
vine providence  is  co-extensive 
with  the  divine  counsels.  "  We 
deny  that  any  decree  of  God  de- 
pends on  a  condition  :  if  the 
thing  decreed  be  suspended  on 
a  condition,  the  condition  itself 
is  at  the  same  time  decreed." 
"  If  any  decree  of  God  could  be 
changed,  it  would  be  because 
God  either  would  not  or  could 
not  effect  the  thing  decreed,  or 
because  his  latter  thoughts  were 
wiser  or  better  than  his  first; 
all  which  are  injurious  to  God. 
You  will  answer;  God  indeed, 
wills  what  he  has  decreed  to  be 
done,  but  on  condition  the  crea- 
ture also  wills  it,  whose  liberty 
he  would  no  wise  infringe.  I 
ansv/er,  b  God  so  destitute  ei- 
ther of  power,  or  of  Avisdom, 
that  he  cannot  so  concur  with 
the  liberty  of  second  causes, 
which  he  himself  gave  and 
formed,  as  to  do  what  he  wills, 
without  prejudice  to,  and  con- 
sistently with  their  liberty  ?'* 

Economy  of  Covenants^  B.  o. 
ch.  4.  sec.  25. 

"  God  the  great  Creator  of  a|.l 


H0PKINSIANI9M, 


•37 


CHAPTER  V. 

OF  PROVIDEJVCM^ 


HOPKINS,  AND  OTHERS. 

"  Divine  providence  consists        "  Divine  Providence  consists 

in    preserving,    directing    and  in  God's  agency."  "  Providence 

governing,    all    creatures  and  is  in  its  nature  always  the  same, 

tlii'tgs  whicn   are  made  ;  or  in  let  the  events  produced  be  what 

taking  the  most  wise  and  effect-  they  may.    It  is  always  the  di- 


ual  care  of  them,  so  as  to  make 
them  answer  the  end  for  which 
they  are  created  " 

Syst.  Vol.  I. /I.  243. 

God  upholds   all   things  by  a 

continued  c^ealion^  and  si^overns 


vme  agency. 

Massachusetts  J^Mssionary 
Magazine  :  edited  by  several 
distinguished  divines  of  that 
state. 

"  The  happiness  of  God  de- 


the  material  system  bv  exerting  fiends  M^on  his  effecting  what 
his  energy,  accordmg  to  stated  he  desires  and  chooses.  What 
rules,  or  fixed  laws  When  God  desires  and  chooses,  he 
God  acts  upon  any  being  in  an  desires  and  chooses  with  all  his 
unusual  manner,  or  so  as  to  heart  and  soul,  with  all  his  mind 
counteract  or  interrupt  his  fix-  and  strength.  He  ever  par- 
ed laws  of  nature,  that  provi-  ceives  what  he  o^^^/^/  to  desire 
dence  is  called  a  miracle.  Syst.  and  to  choose,  respecting  every 
Vol.l.fi.  244  "In  the  exer-  creature  and  every  event.  And 
cise  of  this  divine  providence,  his  desire  and  choice  respect- 
some  events  take  place  by  the  ing  every  thing  is  wisest  and 
more  immediate  energy  and  best.  In  proportion  to  the 
agency  of  God  ;  and  others  by  strength  of  the  divine  desires, 
the  instrumentality  and  agency  and  the  wisdom  and  rectitude 
of  creatures,  and  by  various  me-  of  the  divine  choice,  must  be 
diums,  and  what  are  called  se-  the  pleasure  of  God  in  gratify- 
cond  causes.  But  in  all  the  ing  his  desires,  and  his  satisfac- 
events  of  the  latter  kind,  the  tion  in  effecting  his  chosen 
divine  hand, /zow6'r  and  energy,  purposes."  "  God  clearly  and 
is  as  really  and  as  much  con-  fully  perceives  the  end  from 
cerned  and  exerted^  and  is  real-  the  beginning.  He  has  suffi- 
ly  as  evident,  and  as  much  to  be  cient  wisdom  to  form  the  best 
acknowledged,  as  if  no  instru-  purposes,    and  to  devise,  and 


38 


CALTINlSlM. 


CALVIN,                            AND  OTHERS, 

"  Solomon   doth    easily   re-  things,  doth  uphold,  direct,  dis- 

concile  the   purposes    of   men  pose,  and  govern  all  creatures, 

with  the   providence  of   God.  actions  and  things,  from    the 

For  as   he  laugheth   to  scorn  greatest  even  to  the  least,  by 

their  folly,  who  boldly  do  under-  his  most  wise   and  holy   Provi- 

take  anything  without  the  Lord,  dence,  according  to  his  infalli- 

as  though  they  were  not  ruled  ble    fore-knowledge,    and  the 

by  his  hand  ;  so  in  another  place  free  and  immutable  counsel  of 

he  speaketh    in    this  manner;  his  own  will,  to  the  praise  of  the 

*  The   heart  of  man  purposeth  glory  of  his  wisdom,  power,  jus- 

his  way,  but  the  Lord  doth  di-  tice,  goodness  and  mercy.'* 


rect  his  steps  ;'  meaning  that 
we  are  not  hindered  by  the  eter- 
nal decrees  of  God,  but  that  un- 
der his  will  we  may  both  pro- 


Cow.  C.  Scot.  ch.  5.  sec.  1. 
Con.  P.  C.  U.  S.  p.  25.  Say, 
Plat.  ji.  26.  Con.  R.  D.  C.  Art. 
1 3.  "  We  believe  that  all  things, 


vide  for  ourselves,  and  dispose    both  in  heaven  and  in  earth,  and 
all  things  belonging  to  us."  in  all  creatures   are  sustained 

B.  1.  ch.  17.  sec.  4.    and  governedhySXi^  providence 
of  this  wise  eternall  and  omni- 
potent God."    "  Wherefore  we 
condemn  the  Epicures  who  de- 
nie  the  providence  of  God,  and 
"  The  doctrine  concerning    all  those,  who  blasphemously 
God's  providence,  doth  not  es-    affirme,  that  God  is  occupied 
tablish  Stoical  destiny,  but  ex-    about  the  poles  of  heaven,  and 
cludeth  heathenish  fortune  and    that  he  neither  seeth  nor  re- 
chance."  gardeth  us,  nor  our  affaires," 

Latter  Con.  Helvetia. 

"  Nor  is  violence  offered  to 

"  The    providence  of  God    the  will  of  the  creatures,  nor  is 

doth  not  abolish  but  establish    the  liberty  or  contingency  of  se- 

the  means,  by  leaving  the  end    cond  causes  taken  away,  but  ra- 

only  certain  to  itself,  to  us  un-    ther  established."         Con.  C. 

certain."*  Scot.  c/i.S.  sec.  1.  Con.  P.  C.  U. 

B.  1.  ch.  \7.  sec.  4.     S.p.  17.  Say.  Plat.fi.  21. 


*  The  pious,  "  neither  for  the  time  past  will  murmur  against  God  for 
their  adversities,  nor  lay  upon  him  the  blame  of  wicked  actions,  as  Ag-a- 
memnon  in  HomQr  did,  saying,  7  am  not  the  canst  y  but  Jupiter  and  fate : 


HOPKTNSIANISM. 


39 


HOPKINS,                             AND  OTHERS. 

ment,  agent,  or  second  cause  employ  the  best  means  for  ef- 
were  used,  or  had  any  concern  fecting  his  designs.'*  "  He 
in  the  matter.  Because  the  declares,  <  the  end  from  the  be- 
creature  or  the  instrument,  has  ginnin,g,  and  from  ancient  times 
no  power  to  act  or  effect  any  the  things  that  are  not  yet  done, 
thing,  independent  of  God,  or  saying,  my  counsel  shall  stand, 
which  is  not  given  to  him  by  and  I  will  do  all  my  pleasure.* 
God,  And  is  in  the  hand  of  God  cawses  every  creature,  eve- 
God,  as  the  ax  or  saw  is  in  the  ry  action,  every  volition,  every 
hand  of  the  workman.  This  is  desire,  and  every  event  to  be 
the  light  in  which  divine  reve-  wh^t  he  pleases  and  what  he 
lation  every  where  represents  decrees.'* 

the  providence  of  God."  Williams ^  fi.   139,   140,  141, 

Syst.  Vol,  l.fi.  146,  147.  142. 

The  providence  of  God  could 

<*  Allfioiver  is  in  God,  and  all  not  extend  to   moral  agents  if 

creatures  which  act,  or  move,  they  were  not  acted  upon  ;  nor 

exist  and  move,  or  are  moved  regulate  moral  actions  if  they 


in  and  by  him."* 

Syst.  Vol.  l.fi.  244. 


were  not  produced  by  a  positive 

influence  of  the  Deity. 

Emmons*  9th  Ser.  et  jiassim, 
*  Contingent    or    uncertain 

events    may    be     conjectured^ 

but  canpot  be  foreknown.'* 

Mass.  Miss.  Magazine, 


aor  yet,  again,  as  carried  away  with  destinies,  will  they  by  despair  throw 
themselves  into  destruction,  as  that  young  man  in  Plautus,  who  said,  "  Un- 
stable is  the  chance  of  things :  the  Fates  drive  men  at  their  pleasure :  1 
will  get  me  to  some  rock,  there  to  make  an  end  of  my  goods  and  life 
together."  Neither  yet,  (as  another  did)  will  tbey  pretend  the  name  of 
God  to  palliate  and  cover  their  own  mischievous  actions  ;  for  so  saith 
Lyconides,  in  another  comedy,  *  God  ivas  the  inover :  I  believe  it  was  the 
will  of  the  Gods  ;  for  if  it  had  not  been  their  will,  I  know  it  should  not  so 
come  to  pass  "     B.  I.  ch.  17.  Sec.  3  of  Calvin's  Inst. 

*  The  Calvinists  consent  to  the  proposition,  that  all  physical  motio7i  takes 
place  by  the  physical  poiver  of  God.  If  a  stone  falls,  or  rolls  on  an  inclined 
plain,  God  moves  it.  If  a  thousand  wheels  revolve  in  some  complicated 
machines,  God  moves  each  one.  But  thought  and  volition  are  improperly 
compared  to  mechanical  motion.  The  Calvinists  are,  therefore,  of  opinion, 
that  God  does  not  govern  igoral  actons  by  a  mechanical* application  of 


40  CALVINISM. 

CHAPTER  VI.^ 
OF  MORAL  LAJV,  OBLIGATIOjY,  ACT10J\'  AM'D  CHARACTER, 


CALVIN,                         AMD  OTHERS. 

1.  The  will  of  God  is  the  mo-  1.  "The   moral  law^   is  the 

ral  law  of  man  ;  and  from   his  declaration  of  ^Ae  7yz7/ o/Go^  to 

being  a  creature,  the  property  mankind,  directing  and  binding 

of  God,  results  his  obligation  to  everyone  to  personal, perfectand 

obey.      "  They   consider    not  perpetual  conformity  and  obedi- 

that  true  religion  ought  to  be  ence  thereunto,    in   tlie  frame 

framed  according  to  the  will  of  and  disposition   of   the    whole 

God,  as  by  a  perpetual  rule  :  man,  soul  and  body,  and  in  per- 

and  that  God  himself  abideth  formance  of    all    those  duties 

always  like  himself,  and  is  no  of  holiness  and   righteousness 

imagined  apparition  or  fancy,  which  he   oweth  to  God   and 

t*hat  may  be  diversely  fashioned  man  ;  promising  life  upon  the 


power  to  excite  motion.  They  attribute  to  his  providence  hig-her  praise, 
than  could  be  derived  from  the  regulation  of  macliines.  Before  they  will 
suppose  God  to  regulate  moral  beings,  as  an  artificer  manages  the  hands 
of  a  clock,  they  will  assert,  that  God  rules,  that  man  is  ruled  ;  that  God  is 
fifovereign,  that  man  is  free ;  and  then  freely  confess  their  ignonance  of  the 
Tnode  of  divine  operatioij. 

*  It  is  granted  by  all  Calvinists  and  Hopkinslans,  that  the  providence 
of  God  has  respect  to  all  the  conduct  of  every  accountable  creature  ;  to 
the  first  sinful  volition  of  the  angel  who  first  rebelled,  to  the  lapse  of  man, 
and  all  the  subsequent  actions  of  Adam  and  his  posterity.  But  hovj  does 
the  divine  providence  respect  the  moral  actions  and  character  of  angels, 
devils  and  men  ?  This  is  an  important  question.  Much  is  said,  on  07ie 
side,  at  least,  about  the  manner  of  providential  government.  Before  we 
can  treat  of  this  subject,  we  must  examine  into  the  nature  of  moral  action, 
which  is  the  object  of  this  divine  controul.  Moral  action  is  said  to  regard 
a  moral  law,  in  consequence  of  a  moral  obligation,  and  to  constitute  the 
character  of  the  elect  and  the  reprobate.  It  seemed  necessary,  therefore, 
to  introduce  a  chapter  upon  these  topics,  in  this  place,  to  prepare  the  way 
for  an  exhibition  of  that  part  of  the  two  systems,  which  relates  to  the  pro- 
vidence of  God  in  the  formation  of  moral  character. 

f  See  note  A.  at  the  end  of  this  chapter. 


liOPKINSlANISM. 


41 


CHAPTER  VI. 

OF  MORAL  LAW,  OJBLIGATJOJV,  ACT  10 J^,  A jYD  CHARACTER, 


HOPKINS,  A 

1.  The  moral  law  is  the  rule 
of  right  and  wrong,  which  is 
founded  on  the  reason  and  na- 
ture of  things.  Syst.  Vol.  \.fi. 
^90y  and  Vol,  2.  /?.  68.  "  This 
law  did  not,  strictly  speaking, 
make  it  their  duty  to  exercise 
and  express  this  love  ;  but  re- 
quired and  commanded  it,  be- 
cause it  ivas  Uieir  duty"  Syst. 
Vol.l.fi.  251.  «  This  neces- 
sarily supposes  a  rule  of  right, 
or  that  there  was  a  right  and 
wrong  in  moral  character  and 
conduct :  and  that  God  did  and 
could  not  but  require  or  com- 
mand that  which  is  morally 
right,  and  forbid  the  contrary." 
Syst.  Vol.  l.Ji.  260.  This  law 
required  nothing  but  right  ex- 
ercises, or  love  to  God  and  our 
neighbour.    Syst.  Vol,  l./z.  289. 


ND  OTHERS. 

1 .  "  Every  thing  has  a  nature 
which  is  peculiar  to  itself,  and 
which  is  essential  to  its  very 
existence.  Light  has  a  nature, 
by  which  it  is  distinguished 
from  darkness.  Sweet  has  a 
nature  by  which  it  is  distin«* 
guished  from  bitter.  Animals 
have  a  nature  by  which  they 
are  distinguished  from  men. 
Men  have  a  nature  by  which 
they  are  distinguished  from 
angels.  Angels  have  a  nature 
by  which  they  are  distinguish- 
ed from  God.  And  God  has  a 
nature  by  which  he  is  distin- 
guished from  all  other  beings. 
Now  such  different  natures  lay 
a  foundation  for  different  obli- 
gations ;  and  different  obliga« 
tions  lay  a  foundation  for  virtue 
and  vice  in  all  their  different 
degrees.  As  virtue  and  viccj 
therefore,  take  their  origin  from 
the  nature  of  things  ;  so  the 
difference  between  moral  good 
and  moral  evil  is  as  immutable 
as  the  nature  of  things,  from 
which  it  results.  It  is  as  impos- 
sible in  the  nature  of  things, 
that  the  essential  distinctioa 
between  virtue  and  vice  should 
cease,  as  that  the  essential  dis- 
tinction between  light  and  dark- 


42 


CAliTlNrSM. 


CALVIN, 


AND 


OTHERS. 


after  every  man's  liking.'*  List. 
B.  l.c/i.  4.sec.S. 


"  Forasmuch  as  thou  art  his 
creature,  therefore  thou  art  of 
right  subject  to  his  authority." 
Inst.  B.  1.  ch.  2.  sec.  2. 

They  who  regulate  their  con- 
duct by  any  thing  but  the  re- 
vealed law  of  God,  worship  an 
unknown  God,  and  are  by 
Christ's  mouth,  John  iv.  22. 
pronounced  guilty. 

B.  1.  ch,  5.  sec.  12. 


«  Now  whereas  the  Lord 
giving  a  rule  of  perfect  righte- 
ousness, hath  applied  all  the 
parts  thereof  to  his  own  will, 
therein  is  declared  that  nothing 
is  to  him  more  acceptable  than 
obedience,  which  is  so  much 
more  diligently  to  be  observed 
as  the  wantonness  of  man's 
mind  is  more  ready  to  devise 
now  and  then  divers  sorts  of 
worshipping  to  gain  his  favour 
withal." 

B.  1.  ch.  8.  sec.  3. 

The  law  requires  conformity 
in  thought  and  action  as  well  as 
affection. 

B.  1.  ch.  8.  sec.  6. 

2.  "  Now  when  thou  hearest 
judgment  universally  named  in 
the  difference  of  good  and  evil) 


fulfilling,  and  threatening  death 
upon  the  breach  of  it." 
Larger  West.  Cat.  Q.  93, 
*'  God  gave  to  Adam  a  law, 
as  a  covenant  of  works,  6t/  which 
he  bound  hiiri^  and  all  his  poste- 
rity to  personal,  entire,  exact 
and  perpetual  obedience  ;  pro- 
mised life  upon  the  fulfilling, 
and  threatened  death  upon  the 
breach  of  it ;  and  endued  him 
with  power  and  ability  to  keep 
it."  Con.  P.  C.  U.  S.  fi.  90. 

Con.  C.  Scot.  ch.  19.  sec.  1.  and 
Say.  Plat.  /i.  62.  with  this  ad- 
dition, "  God  gave  to  Adam  a 
law  of  universal  obedience 
written  in  his  heart,  and  a  par- 
ticular precept  of  not  eating  the 
fruit  of  the  tree  of  knowledge 
of  good  and  evil,  as  a  cove- 
nant," Sec.  8CC. 

God  gave  man  the  moral  law, 
and  made  him  capable  of  per- 
forming it. 

Heidelbergh  Cat.  Q.  9. 

God  expressed  his  will  by 
the  moral  law  ;  and  man  before 
the  fall  was  able  to  keep  it. 

Latter  Con.  Helvetia,  ch.  9 
and  12. 

2.  Moral  obligation  results 
from  aright  to  command.  Con, 
C.  Scot.  ch.  2.  sec.  2.  Con.  P. 
C.  U.  S.  ch.  2.  sec.  2.  and  Say. 
Plat.  ch.  2.  sec,  2.  Larger  Cat. 
Ques.  99.  "  God  manifests  his^ 
sovereignty,  as  being  Jehovah, 
the  eternal,  immutable  and  al- 


HOPKINSIANISM. 


43 


HOPKINS,  A 

With  this  moral  law,  man, 
bein^  made  a  moral  agent,  ca- 
pable of  discerning  the  right 
and  wrong  in  the  nature  of 
things,  was  not  made  acquaint- 
ed by  revelation  ;  nor  was  he 
formally  put  under  it,  because 
that  was  entirely  needless.  * 

:Sys(.  Vol.  I.  /u26\. 


ND  OTHERS. 

ness,  bitter  and  sweet  should 
cease.  These  distinctions  do 
not  depend  upon  the  bare  will 
of  the  Deity  ;  for  so  long  as  he 
continues  the  nature  of  things, 
no  law  or  command  of  his  can. 
change  light  into  darkness,  bit- 
ter into  sweet,  nor  virtue  into 
vice.'*      Emmons,  fi.  62  and  63. 


2.  Moral  obligation,  there- 
fore, results  from  the  right  and 
wrong  in  the  nature  of  things, 
from  natural  powers  to  discern 
this  moral  fitness,  and  from  the 
possession  of  natural  faculties 
to  love  it.  Syst.  Part  1.  ch.  4, 
7  and  8.;fiassz?n. 


2.  "As  moral  agents  we  are 
capable  of  knowing  the  relation 
in  which  we  stand  to  our  Crea- 
tor and  moral  governor,  and 
how  he  ought  to  treat  us." 
"  But  the  truth  is,  we  are  as 
capable  of  knowing,  when  God's 
treatment  of  us  is  just  and 
right,  as  when  a  creature's  is 
so."  Mass.  Miss.  Magazine, 
Vol,  o./i.  347.     God  has  given 


*  Calvin  admits  that  God  has  planted  so  much  knowledge  in  the  minds 
of  men  that  they  are  inexcusable.  They  have,  he  says,  "  a  certain  con- 
science of  good  and  evil,'*  or  so  much  of  the  law  written  on  their  hearts, 
that  their  conscience  either  accuses  or  excuses  them  before  God.  "  There- 
fore the  end  of  the  law  natural  is,  that  man  may  be  made  inexcusable.  And 
it  shall  be  defined  not  improperly  thus ;  viz.  That  it  is  a  knowledge  of 
conscience  which  sufficiently  discerneth  between  just  and  unjust,  to  take 
away  from  men  the  pretence  of  ignorance,  while  they  are  proved  guilty  by 
their  own  testimony.'*  Inst.  B.  2.  ch.  2.  sec.  22.  This  knowledge,  how- 
ever, he  does  not  consider  an  uncorrupted  relique  of  the  fall,  but  the  gift 
of  God. 


44 


CALVINISM, 


CALVIN,  AND  OTHERS. 

think  it  not  very  sound  and  per-  mighty  God  ;  having  his  being 

feet  judgment.'*  in  and  of  himself,  and  giving 

*Inst.  B.  2.  ch.  %.  sec.  24.  being    to    all    his   words   and 

"  Our  understanding  is  ?il-  works,"  and  "  therefore  we  are 

together  impotent  and  blind  ex-  bound  to  take  him  for  our  God 

cept  it  be  by  grace  illuminated  alone,  and  to  keep  all  his  com- 

not  once  but  continually  in  eve-  mandments."      Larger  Cat.  Q. 

ry  divine  and   heavenly  thing  101.       "  Because  God  is  the 

which  we  have  to  learn."  Lord,  and  our  God  and  Redeem- 

B.  2.  ch.  2   sec.  25.  er,  there/ore  we   are  bound  to 

3.t  "  To  extend  the  power  of  keep  all  his  commandments." 
man  to   the  commandments  of  Shorter  Cat.  Q.  44. 

the  law,  hath  indeed  long  ago        3.  Complete  inability  to  obey 

begun  to  be  common,  and  hath  the  law,  produced  by  the  apos- 

some  speciousness;  but  it  pro-  tacy,  does  not  release  any  man 

ceeded  from  most  rude  igno-  from  moral  obligation.    Larger 

ranee  of  the  law.     For  they  that  Cat.  Q.   94,95,    149.       Shorter 

think  it  a  heinous  offence,  if  it  Cat.  39,  40  and  82.      Say.  Plat. 

be  said  that  the  keeping  of  the  Con.  C.  Scot,  and  Con.  P.  C.  U. 

law  is  impossible,  do   rest  for-  s.  ch.  7.  sec.  o^and  ch.  19. sec.  2. 
sooth  upon  this  most  strong  ar- 
gument, that  else  the  law  was 
given  in  vain." 

B.  2.  ch.  5.  sec.  6. 


*  **  Now  it  is  easy  to  understand  what  is  to  be  learned  by  the  law,  that  is, 
that  as  God  is  our  Creator,  so  of  right  he  hath  the  place  of  Father  and 
Lord,  and  that  by  this  reason  v/e  owe  to  him  glory,  reverence,  love  and 
fear."     Inst.  B.  2.  ch.  7.  sec.  2. 


7  "  Neither  may  we  pretend  this  excuse  that  we  want  power,  and  like 
wasted  debtors  are  not  able  to  pay.  For  it  is  not  convenient  that  we 
should  measure  the  glory  of  God  by  our  own  power :  for  whatsoever  we 
be,  he  always  remains  like  to  himself,  a  lover  of  righteousness,  a  hater  of 
wickedness.  Whatsoever  he  requireth  of  us,  (because  he  can  require 
nothing  but  that  which  is  right)  by  bond  of  nature  we  must  of  necessity 
obey  :  but  that  we  are  not  able  is  our  own  fault."    Inst.  B.  2.  ch.  7.  sef.  2. 

How  natural  imbecility  became  a  crime  is  exhibited  in  the  chapter  qfn 
jtlTS  apQ^tacy. 


HOPKINSIANISM. 


45 


HOPKINS,  AND  OTHERS. 

This  same  writer,  however,  all  men  a  natural  conscience, 

says,  when  speaking  of  infants,  unimpaired  by  the   fall,  which 

«  persons  may  be  moral  agents,  enables  them  to  judge  between 

and  sin  without  knowing  what  right  and    wrong.       Emmons, 

the  law  of  God  is,  or  of  what  ^er,  8.     *'  If  we  were  not  capa- 

nature  their  exercises  are  ;  and  ble  of  judging  of  his  treatment 

while  they  have  no  conscious-  of  us,  we  should  not  be  the  pro- 

ness  that  they  are  wrong"  per  subjects  of  his  moral  go- 

Syst.  Vol.  1./2.  339.  vernment." 

M.  M.  Mag.  Vol.  S.fi.  347. 


3.  Natural  inability,  however        3.  "If  men  were  not  moral 
produced,  releases  the  subject    agents,  or  were  destitute  of  na- 


of  it  from  moral  obligation.! 
Syst.  Vol.  l./z.  341.  et  fiassim. 


tural  ability  to  keep  the  divine 
commands,  they  would  be  inca- 
pable of  moral  action.  It  is  not 
possible  for  men  to  be  disobe- 
dient, except  they  have  the  na- 
tural ability  to  be  obedient. 
For  the  commands  of  God  ne- 
ver exceed  the  natural  ability 
of  man.'** 

Sjiring^s  Disquisitions^  fu  11. 


*  See  note  B.  at  the  end  of  this  chapter. 

f  "  It  is  not  of  creation  but  of  the  corruption  of  nature  that  men  being 
made  bond-slaves  to  sin,  can  will  nothing  but  evil.  From  whence  cometh 
this  want  of  power  which  the  wicked  would  gladly  pretend,  but  upon  this* 
that  Adam  of  his  own  accord  made  himself  subject  to  the  tyranny  of  thd 
Devil  ?  Hereupon,  therefore,  grew  the  corruption,  with  the  bonds  whereof 
we  are  holden  fast  tied,  for  that  the  first  man  fell  from  his  Creator."  InsU 
B.  2.  ch.  5.  sec.  1.  The  Calvinists  say,  that  although  man  has  lost  hi* 
power  to  obey,  yet  God  has  not  lost  his  right  to  command  ;  any  more,  than 
a  creditor  loses  his  right  to  demand  payment  and  hold  the  written  obliga- 
tion, because  the  voluptuous  debtor  has  actually  become  a  bankrupt,  and 
has  not  a  dollar  in  the  world. 

In  opposition  to  this  representation.  Dr.  Smalley,  who  is  very  far  from 
yielding  assent  to  all  the  extravagant  notions  of  Dr.  Emmons,  but  who 
does  not  accord  with  Calvin,  says,  « it  is  to  be  observed  for  clearing  up  this 


46  CALVINISM. 

CALVIN,  AND  OTHERS. 

«  Wherefore  let  this  proper-  4.  «  Man  by  his  fall  into  a 
lion  of  our  strength  with  the  state  of  sin,  hath  wholly  lost  all 
commandments  of  God's  law  be  ability  of  will  to  any  spiritual 
no  more  enforced,  as  if  the  Lord    good.'* 

had  measured  the  rule  of  jus-  Before  the  fall  he  had /zower 
tice,  which  he  purposed  to  give  to  iviU  and  to  do  both  good  and 
in  his  law,  according  to  the  rate  evil.  Since  the  fall  he  has  only 
of  our  weakness."  "  The  Lord  the /zower  of  willing  and  doing 
commandeth  those  things  that  evil,  until  he  is  enabled  by 
we  cannot  do,  that  we  may  grace.  Say.  Plat.  Con.  C.  Scot. 
know  what  we  ought  to  ask  of  a7id  Con.  P.  C.  U.  S.  ch.  9. sec.  1, 
him."  "  Faith  obtaineth  that  2,  3,  4.  Jlso,  Con.  R.  D.  C.  Art. 
which  the  law  commandeth,  14.  The  same  doctrines  are 
yea,  the  law  therefore  com-  taught  in  the  Confessions  of 
mandeth  that  faith  may  obtain  England,  France, Helvetia^  Ba- 
that  which  was  commanded  by  sil,  Bohemia^  Belgia,  and  Jus^ 
the  law."  "  Again  let  God  give  purge. 
what  he  commandeth,  and  com- 
mand what  he  will." 

B.2.ch.  S.sec.7,  * 

4.  Before  the  fall  man  had, 
i;iot  merely  the  capability  of  be- 
ing the  subject  of  volitions,  but 
the  power  of  choice,  in  relation 
to  both  good  and  evil. 

Since  the  fall  man  has  th& 
power  of  willing  evil  only, 
until  God  by  the  supernatural 


subject,  that  there  are  tnuo  very  different  hinds  of  inability  ;  so  different  that 
the  one,  however  great,  does  not  lessen  moral  obligation  in  theleast ;  where- 
as the  other^  so  far  as  it  obtains,  destroys  obligation,  and  takes  away  all 
desert  of  blame  and  punishment  entirely.  These  two  kinds  of  inability,  as 
I  hinted,  have  commonly  been  distinguished,  by  calling  one  a  naturaly  and 
the  other  a  inoral  inability.  Which  distinction  may  be  briefly  stated  thus  : 
floral  inability  consists  only  in  the  want  of  a  heart,  or  disposition,  or  will, 
to  do  a  thing.  JVatural  inability,  on  the  other  hand,  consists  in,  or  arises 
from,  want  of  understanding,  bodily  strength,  opportunity,  or  luhatever 
tnay  prevent,  our  doing  a  thing,  when  we  are  willing,  and  strongly  enough 
disposed  and  inclined  to  do  it.    Or  in  fefcver  words,  thus  :  whatever  a  maa 


HOPKINSIANISM.  ^'7 

HOPKINS,  AND  OTHERS. 

4.  Moral   action  consists  in        4.  «  A  moral  action  is  an  ex- 
a^oluntary  exercises^  or  choice,    ercise  of  the  will,  or  heart  of 
Whoever  has    choice,  without    man.     For  the  heart  of  man  is 
any  reference   to  the  cause  or    the  only  source  of  moral  exer- 
efficient  agent  of  that    choice,    cise.     It  is  the  heart  of  man 
is  a  moral  agent.     Herein  con-    which  God  requires  ;  and  with 
sists    man's  freedom    that  his    the  heart  we  obey  or  disobey 
choice  is  a  choice  ;  or  his  nvill  is    the  divine   commands."     "  In 
a  -will.     Although  he  be  not  the    other  words,  a  moral  action  is 
cause,  original  mover,  or  effi-    a  volition  of  a  moral  agent ;  and 
cient  agent  of  the  choice,  yet  it    not    any    animal,    intellectual, 
is  his^  being  produced  in  him.       visible  or  external  motion.  For 
Syst.  Vol,  l.ch.4.    the  law  of  God,  which  is  the 
only  standard  of  moral  exer- 
cise, requires  the  heart." 

Spring* s  Disquisitions,  fi.  54. 
«  The  heart  consists  in  volun- 
tary exercises  ;  and  voluntary 
exercises  are  moral  agency." 

Emmons,  p.  337. 

could  not  do,  if  he  ivould,  in  this,  he  is  under  a  natural  inability  ;  but  when 
all  the  reason  why  one  cannot  do  a  thing,  is  because  he  does  not  choose  to 
do  it,  the  inability  is  only  of  a  'moral  nature." 

**  So7ne  account  for  God's  suspending  our  salvation  upon  impossible 
conditions,  and  condemning  men  for  not  doing  what  it  is  not  in  their  power 
to  do,  by  observing,  that  we  lost  our  poiver  by  the  fall.  Our  present  weak- 
ness and  blindness  was  brought  upon  us  as  a  righteous  punishment  for  the 
disobedience  of  Adam  ;  and  God,  they  say,  has  not  lost  his  right  to  coiHr 
mand,  because  man  by  his  own  folly  and  sin,  has  lost  his  ability  to  obey. 
That  is,  we  ought,  it  is  our  present  real  duty  to  exert,  not  only  all  the 
strength  we  actually  have  but  all  we  should  have  had,  had  it  not  been  for 
the  original  apostacy.  But  to  this  it  will  be  objected,  that  we  never  reason 
and  judge  in  this  manner,  in  any  other  case.  We  do  not  think  those  who 
have  lost  their  eyes,  are  still  to  blame  for  not  seeing  ;  or  those  who  have 
lost  their  reason  for  not  understanding." 

"  It  must,  I  think,  be  granted,  that  we  do  generally  suppose  a  man's  pre- 
sent duty  cannot  exceed  his  present  strength,  suppose  it  to  have  been  im- 
paired by  what  means  it  will."  Smalley  on  moral  inability ^  Ser.  1- 

God,  say  the  opposers  of  this  last  representation,  has  not  suspended 
man's  salvation  upon  any  condition  which  lie  Can,  or  ever  will  perform.. 
The  £itpnement  is  the  only  i:ondition  on  which  is  suspended  the  sinner's  sal- 


48 


CALVINISM. 


CALVIN,                             AND  OTHERS. 

influences  of  his  spirit,  gives  5.  Holiness  consists  in  en- 

him  ability  to  choose  good,  tire  conformity  to  the  image  of 

B.  1.  ch.  15.  sec.  8.  B.  2.  ch.  2.  God.     Larger  Cat.  Q.  17.   and 

sec.  6,7,anrf8.  Con.   C.  Scot.  Con  P.  C.   U,  S, 

5.  6.  and  7.  Whatever  con-  Say.  Plat,  ch  4.  sec.  2.    "  Sin  is 

stituted  that    image   of    God,  any  want  of  conformity  unto,  or 

which  Adam  possessed  before  transgression    of   the    law    of 

the  full  is  called  holiness      B.  God."     Larger     Cat.     Q.    24, 

o.  ch.  3.  sec.9.     This  is  not  re-  Shorter,  Q.   14      Sin  is  either 

stored    to    us  at    once.     Ibid,  original  or  actual.  Larger  Cat, 

Sin  is  any  want  of  conformity  Q.  25.  Shorter,  Q.  17  and  18. 

to,  or  opposition  of  the  will  of  6.  Every  action  of  an  unre- 

God  ;  and  does  not  always  im-  newed  man  is  entirely  sinful  ; 

ply  advised  malice  and  froward-  and  the  best  actions  of  a  be- 

ness.      B.    2.    ch.   2.    sec.  25.  liever,  "  are  defiled  and  mixed 

"  There  never  was  any  work  of  with   so  much    weakness    and 

a  godly  man,  which  if  it  be  ex-  imperfection,  that  they  cannot 

amined  by  the  strict  judgment  endure  the   severity  of  God's 

of  God,  but  will  be  condemn-  judgment." 

ed."       B.  3.    ch.    14.  sec.  11.  Con.  C.  Scot.    Con.  P.    C.  U. 

"The   best  work  that  can  be  S.  Say.  Plat.  ch.    16.  sec.  7  and 

brought  forth  by  them,  is  al-  5.  "  We  can  do  no  work  but 

way  sprinkled    and    corrupted  what  is  polluted  by  our  flesh, 

with  some  uncleanness  of  the  and  also  punishable."     Con.  P. 

flesh,  and  hath  as  it  were  some  I).  C.  Art.  24. 

dregs  mingled  with  it."  7.  The  character  of  an  unre- 

B.  3.  ch.  14.  sec.  9.  and  B.  4.  generated  person  is  this  ;  he  is 

ch.  15.  sec.  10.  a  sinner  by  nature  and  fir  ac  tic  e  T 

The  natural  man  is  wholly  of  a  saint  this  j  he  is  a  sinner 

corrupted  in  all  the  faculties  of  saved    by  grace,    whose  very 


vation.  It  is  God  who  gives  the  principle,  the  ability,  the  exercise  of  faith  * 
and  promises  that  those  who  receive  this  gift,  who  believe,  who  are  made 
alive,  shall  be  saved. 

Fallen  man  has  the  power  of  sinning,  and  for  the  exercise  of  it,  he  will  be 
punished  ;  while  it  still  remains  true,  that  grace  alone  gives  the  ability  to 
please  God.  "  Can  the  Ethiopian  change  his  skin  ?  or  the  leopard,  his  spots  r 
Then  may  ye  also  do  good,  who  are  accustomed  to  do  evil."  "  Neither 
can  a  corrupt  tree  bring-  forth  g-'^od  fvult."  **  Can  the  fig-tree  bear  oliv« 
berries  ;'* 


HOPKINSIANISM. 


49 


HOPklNS,  AND  OTHERS. 

5.  Virtue  and   vice,    or  sin        5.  Sin  is  a  wrong  choice  ot 

and  holiness  are  predicable   of    volition.     Holiness  is  its  oppo- 

nothing  but  moral  actions.  site  ;  a  right  choice  or  volition. 

Syst.    Vol.    1.  p.  129.*  'Nothing    else  is  sin;  nothing 

else  holiness. 

Spring's  Disquisitions,!^.  16 
and  17. 
6.  Every  moral  action  is  6.  "1.  Is  not  sinfulness  a 
either  perfectly  holy,  or  per-  sinful  act  of  the  will  ?  2.  Is  not 
fectly  sinful.  That  is  2igood  or  goodness  a  good  act  of  the  will  ? 
holy  moral  act  or  choice,  which  3.  Is  the  same  identical  act  of 
is  conformed  to  the  moral  law,  the  will  both  a  holy  and  a  sinful 
and  may  be  resolved  into  disin-  act  ?  4.  Is  a  holy  volition  a  sin- 
terested  benevolence.  That  is  ful  volition  ?  If  then  sinfulness 
an  evil  moral  action  which  is  is  a  sinful  volition  ;  if  holiness 
direct  hostility  to  the  moral  law,  is  a  holy  volition;  and  if  the 
and  may  be  resolved  into  hatred  same  identical  volition  cannot 
of  it,  or  which  is  the  same,  into  be  holy  and  sinful  both,  does  it 
self-love,  or  supreme  selfish-    not  inevitably  follow  that  holi- 


ness. 

Syst.    Vol.   1.  Part 
and  Part  2,  ch.  4. 


ness  and  sin  are  never  mixed  in 

ch.  4.    the  same  volition  ?    If  this  is 

not  demonstration,  I  will  thank 

Mr.  T.  to  point  out  the  fallacy." 

Spring's  Disquisitions, p.  179. 


*  "  As  the  law  requires  love,  and  nothmg  but  lovcy  it  may  be  determined 
with  great  certainty  that  sin  consists  in  that  which  is  contrary  to  that  love 
which  the  law  requires,  be  it  what  it  may.  There  can  be  no  neutral  moral 
exercises,  which  are  neither  conformable  to  the  law  of  God,  nor  contrary 
to  it  ;  therefore  every  exercise  of  the  heart  of  a  moral  agent,  which  is  not 
agreeable  to  the  law  of  God,  is  contrary  and  opposed  to  it.  It  must  also 
be  observed,  and  kept  in  mind,  that  siriy  as  does  holiness,  consists  in  the 
Tnotions  or  exercises  of  the  heart  or  Hvilly  and  in  nothing  else.  Where  there 
is*  no  exercises  of  hearty  nothing  of  the  nature  of  moral  inclination,  will  or 
choice,  there  can  be  neither  sin  nor  holiness."  Syst.  Vol.  I.  p.  344.  Of 
course,  it  is  as  suitable  to  speak  of  a  sinful  horse,  as  of  a  sinful  human 
nature,  or  of  the  criminality  of  wanting  original  righteousness. 

*  Hopkins'  System  abounds  with  s.uch  violations  of  the  laws  of  the 
English  language,  for  which  the  writer  of  the  Contrast  is  not  accountable. 

7 


50 


CALVINISM. 


CALVIN,  AND  OTHERS. 

his  soul,  so  that  he  is  a  sinner  righteousnesses    are  as    filthy 

by  nature^     This  is  his  charac-  rags  :  of  a  glorified  saint  this ; 

ter.     When  the  work  of  regen-  he  is  perfectly  restored  to   the 

eration   has  been  commenced,  image   of  God  ?  and  is  immu- 

and  he  has  some  saving  know-  tably  free  to  the  choice  of  good 

ledge  of  God,  and  some  free-  only, 
dom  of  will  to  good,  he  is  of  a         Say.  Plat.  Con.  C.  Scot.  Con. 


mixed  character.  When  the 
image  of  God  shall  be  complete- 
ly restored,  he  will  possess  a 
perfect  character. 


P.  C.   U.  S.ch.   6.  sec.^^.ch.  16 
and  17.  ch.  9.  sec.  5. 

8.    Although    no    man  has 
ability  to  keep  the  moral  law. 


Inst.  B.  4.  ch.  15.  sec.  W.and    yet,  it  is  of  use  to  show  us  the 
B.  4.  ch.  15.  sec,    10,  11,12.  e/    will  of  God,  exhibit  our  duty 


fiassim. 


and  obligations,  convince  us  of 
our  sinful  pollution  and  disabi- 
lity, humble  us  under  a  sense  of 
our  sin  and  misery,  awaken  our 
consciences  to  flee  from  the 
wrath  to  come,  drive  us  to 
Christ,  excite  our  gratitude  to 
him  for  obeying  in  our  stead, 
and  render  the  accursed  inex- 
cusable.* 

Larger  Cat.  Q.  95,  96,  97. 
Con.  C.  Scot.  Con.  P.  C.  U.  S. 
Say.  Plat.  ch.  19.  sec.  5,  6. 


*  The  whole  of  the  Heidelbergh  Catechism  is  founded  upon  this  view 
of  the  moral  law.  It  teaches,  that  by  the  moral  law  we  are  convinced 
of  our  misery ;  and  thence  are  directed  to  seek  deliverance  by  the  Re- 
deemer. Calvin's  views  of  the  law  were  the  same.  He  proves,  that  the 
observing  of  the  law  is,  since  the  fall,  utterly  impossible  :  B.  2.  ck.  f .  sec.  4. 
That  the  ceremonial  law  was  given  to  nourish  the  hope  of  Christ  until  his 
coming :  and  that  the  ten  commandments  were  also  given  to  prepare  men 
to  seek  Christ.  B.  2.  ck.  7.  sec.  1,  2.  He  says  there  are  three  uses  of  the 
moral  law.  1,  To  restrain  the  unrenewed  and  the  reprobate.  B.  2.  ch.  7. 
jec.  10,  11,  12.  2,  To  show  us  the  righteousness  which  God  will  accept, 
that  we  being  convinced  of  sin,  imbecility,  and  accursedness  may  be  moved 
to  seek  that  perfect  rightegusness  in  Christ.    B.  2.  ch,  7.  sec  7,  8,  9.    5,  To 


HOPKINSIANISM. 


51 


HOPKINS,                            AND  OTHERS. 

7.  The  moral  exercises  of  a  7.  Bad  men  have  none  but 
moral  ag-ent,  constitute  his  mo-  perfectly  sinful  exercises.  The 
ral  character,  according  to  character  of  the  Christian  in 
which  God  will  punish  or  re-  this  life  is  imperfect,  because 
ward  him  through  eternity,  of  the  inconstancy  of  his^er- 
The  unrenewed  sinner's  cha-  fectly  holy  volitions,  and  be- 
racter  is  perfectly  bad,  because  cause  every  intermission  be- 
he  has  no  love  ;  the  believer's  tween  good  exercises  is  filled 
character  is  a  mixed  character,  with  perfectly  sinful  volitions. 
because  sometimes  he  obeys  In  heaven,  the  saints  will  love 
and  sometimes  disobeys  the  constantly,  and  thus  be  con- 
law  ;  while  the  character  of  the  stantly  perfect  in  holiness. 
saints  in  glory  and  of  the  holy  Emmons*  18  and  19  Ser- 
^.ngels  is  perfectly  good.  mons,    and  a   Sermon    on    the 

Syst.  Part  2.  ch.   4.  sec.  13  death  of  Mr.  Leivis,by  the  Rev. 

and  14,  Holland  Weeks. 


promote  the  progression  of  believers  in  holiness.  B.  2.  ch.  7.  sec.  14. 
According  to  the  Hopkinsian  System,  the  law  is  of  use  :  1,  As  a  motive  in 
view  of  which  God  produces  the  selfish  choice  of  escaping  punishment, 
and  thus  restrains  the  wicked,  who  are  not  restrained  by  a  principle  of 
fear,  because  there  is  no  such  thing :  2,  As  a  rule  of  duty,  to  show  men 
how  much  they  have  ability^  but  no  disposition  to  do,  and  how  much  wilful 
rebellion  will  be  pardoned  in  them,  if  God  ever  forgives  their  sins  :  3,  As 
a  standard  of  right  according  to  which  God  creates  in  his  people  here,  in- 
terchangeably, a  perfect  conformity  and  a  perfect  opposition,  according  \q 
the  nature  of  their  volitions.  But  God  cannot  make  men  willing  to  be 
gaved  by  any  convictions  of  guilt  or  danger.  See  the  10th  chapter  <f  thir 
Contrasty  on  Effectual  Calling. 


5^2  OF  THE   ORIGIN   OF  LAW. 

NOTE  A. 

OF  THE  ORIGJJY  OF  LAW. 

Law,  says  J.  H.  Tooke,  (Diversions  of  Purley,  Vol  2.  p.  6  )  is 
merely  the  past  tense,  and  past  participle  of  a  Gothic  and  Anglo- 
Saxon  verb,  which  signifies  any  thing  laid  down^  as  a  rule  of 
conduct.  In  the  same  manner,  the  English  word  just^  is  the 
past  participle,  jusT-wm  ;  from  jubere  to  command.  Right,  it 
has  already  been  proved,  signifies,  something  ruled,  or  ordered. 
Hence,  '^  to  have  right  and  law  on  one's  side  is,  to  have  in  one's 
favour  that  which  is  ordered  or  laid  doivn.  A  right  and  just 
action  is,  such  a  one  as  is  ordered  and  commanded.  A  just  man 
is,  such  as  he  is  commanded  to  be,  who  observes  and  obeys  the 
things  laid  dow7i  and  commanded.'*  "  If  right  and  just  mean 
ordered  and  commanded,  we  must  at  once  refer  to  the  order  and 
command  ;  and  to  the  authority  which  ordered  and  commanded  ;''* 
for  before  there  can  be  any  thing  right ;  there  must  be  one  to 
rw/e,  or  order. 

Diversions  of  Purley, p.  1.  to  13.  Fol.  2.  • 

When  we  anglicize  the  Latin  words  just-um  and  rect-um,  by 
omitting  the  termination  wm,  the  very  etymology  of  our  language 
proves  the  incorrectness  of  the  position,  that  "  the  difference 
between  right  and  wrong  is  independent  of  the  divine  will."  Had 
God  given  no  commands  to  men,  there  would  have  been  nothing 
right  or  wrong  in  our  conduct,  so  far  as  it  relates  to  him.  Now, 
any  thing  laid  doivn  for  a  rule  of  conduct,  may  be  right  in  our 
own  eyes,  but  it  is  wrong,  in  the  view  of  Heaven,  if  not  divinely 
ordered.  To  this  view  of  the  subject,  it  maybe  objected,  that 
yws^and  right  are  applied  to  the  character  and  conduct  of  Jeho- 
vah, who  has  no  superior  to  command  him.  It  is  answered, 
that  God  commands  his  creatures  to  render  to  every  one  what  is 
due  ;  and  because  God  does  the  same,  when  speaking  of  himself 
to  men,  he  declares  that  he  is  just.  He  orders  us  to  be  holy, 
merciful  and  kind,  and  because  all  his  ways  are  holiness,  mercy 
and  kindness,  it  is  said  that  his  ivay  is  right.  Right  and  just^ 
like  many  other  expressions,  are  figuratively  applied  to  that  God, 
who  commands  allj  and  is  commanded  by  none.     Jesus  Christ  is 


OF  NATURAT.  AND  MORAI.  ABILITY.  53 

called  the  Just  One^  (Acts  iii.  14.  and  vii.  52.  and  xxii.  14  )  and 
the  "  Just  God,  and  Saviour,*'  (Isa.  xlv.  21.)  because  he  fulfilled 
all  righteousness,  and  actually  obeyed  the  laiv^  conforming  to  all 
which  was  ordered  concerning  hira. 

Let  Christians,  then,  speak  of  the  law  of  the  Lord,  and  leave 
it  for  heathens  to  argue  from  the  nature  and  fitness  of  things. 
It  better  becomes  them,  than  a  minister  of  Jesus,  to  say,  that 
yirtuc  and  vice  are  not  dependent  upon  the  will  of  Jehovah. 


NOTE  B. 

OF  J^'ATURAL  AJVJ)  MORAL  ABILITY. 

This  same  writer  says,/?.  183,  that  "  as  there  is  a  wide  differ- 
ence between  natural  good  and  moral  good,  and  between  natural 
evil  and  moral ;  so  there  is  a  wide  difference  between  natural 
ability  and  moral  ability.  And  if  we  do  not  carefully  mark  the 
distinction  between  them,  we  shall  blend  and  confound  things 
which  differ,  and  grope  in  the  dark,  instead  of  communicating 
light.  Then  ;  what  is  natural  ability  ?  J^atural  ability  is  the  in- 
tellectual^ and  bodily  strength  of  man  to  fierform  every  action 
which  God  requires  of  him.  Ability  relates  to  action  :  and  all 
men  according  to  this  acceptation  of  the  word,  are  able  to  perform 
what  God  requires.  For,  God  is  infinitely  reasonable  in  his  re- 
quirements. It  is  as  much  impossible  for  God  to  require  more 
of  us  than  we  have  intellectual  and  corporeal  strength  to  perform, 
as  it  is  for  him  to  be  unjust.  There  is  a  perfect  correspondence 
betv/een  the  commands  of  God,  and  the  natural  ability  of  the  sub- 
jects of  his  command.'*  On  page  9,  he  says  "  though  the  heart 
of  man  be  wholly  depraved,  it  does  not  follow  that  his  intellectual 
and  animal  exercises  are  depraved  any  more  than  his  finger  nails : 
for  they  are  not  of  a  moral  kind.**  And  hence  he  infers,  that 
neither  bodily  action,  nor  the  exercises  of  reason,  judgment  and 
conscience  are  holy  or  sinful.  His  whole  controversy  with  Dr. 
Tappan  is  designed  to  show,  that  God  requires  nothing  but  holy 
moral  action,  and  in  no  case  demands,  without  this,  intellectual 
c^r  bodily  exercise.     Yet  it  is  intellectual  and  bodily  strength 


54  OF  NATURAL.  AND  MORAL  ABILITY. 

which  affords  man  such  natural  ability  as  renders  him  a  moral 
ag-eni,  and  binds  him  to  obedience  by  moral  obligation. 

To  such  reasoning  the  Calvinists  reply  ;  what  have  intellec- 
tual and  bodily  strength  to  do  with  moral  action  ?  There  is  some- 
thing illogical  in  your  sweeping  the   cords,  back  and   forth, 
from    natural  ability  to  moral  action^  and   from   moral  ability 
to  natural  action.     You  may  thus  charm,  with  the   music  of 
words,  but  will  not  convince  the   man  of   sound  mind.     We 
agree    with  you,    that  "  ability  relates  to    action  ;"  and  that 
there  must  be  a  corresfiondence  between  the  commands  of  God 
and  man's  ability  ;  and  also,  between  the  nature  of  the  ability  and 
the  nature  of  the  action  ;  to  render  the  sinner,  according  to  your 
system,  a  subject  of  moral  government.     The   ability  must  not 
only  relate  to  the  action,  but  be  adapted  to  it :  for  the  trunk  of  a 
tree,  its  bark  and  buds,  may  have  some  relation  to  pears,  but  no 
one  would  say  that  the  trunk,  bark  and  buds  of  the  oak,  constitu- 
ted a  capacity  for  bearing  either  pears  or  peaches.     Moral  fruits 
as  well  as  natural  require  an  apjirofiriate  capacity.      Intellectual 
action  requires  intellectual  ability  :  mechanical  action,  mechanical 
ability :  muscular  action,  muscular  ability  ;  and  moral  action, 
MORAL  ABILITY.      Y ou  would  Call   the  man  an  idiot,  who  should 
talk  of  his  intellectual  ability  of  mechanically  keeping  time  ;  or 
who  should  say,  that  he  had  the  corporal  ability  of  thought^  with- 
out the  intervention  oi  mental  power.     What  then  shall  we  call 
those  persons,  who  tell  us,  "  sinners  have  a  natural  ability.,  or 
intellectual  and  bodily  strength,  for  moral  action^'  while  they 
with  the  same  breath  tell  us,  that  there  is  nothing  moralin  bodily 
action  or  capacity  ;  nothing  moral  in  intellectual  exercise  ?  To 
love  God,  you  say  is  a  moral  action,  and  men  are  bound  to  love 
God,  because  they  have  ability  to  think  and  to  walk^  while  they 
have  not  ability  to  love.     Is  this  logic  ?  Is  this  the  way  to  silence 
cavillers,  and  justify  the  impeached  rectitude  of  Jehovah,  in  re- 
quiring fallen  man  to  be  holy  ? 

"  What  is  moral  ability  ?  As  moral  ability  belongs  to  the  heart 
of  man  only,  and  not  to  his  natural  faculties;  it  is  obvious,  that 
moral  ability  to  obey  God  consists  in  a  man's  loving  his  command- 
ments. Accordingly,  when  we  say  that  a  good  man  is  the  sub- 
ject of  moral  ability  to  love  God,  the  import  is  this,  that  he  actu- 


OF  NATURAL.  AND  MORAL  ABILITY.  55 

ally  loves  him."  p.  184  and  185.  It  seems  then,  that  moral 
ability  is  not  the  power  of  loving^  but  the  act  of  loving*  Man 
therefore,  never  has  any  flow er  to  love  God^  except  the  power  of 
thinking  and  of  muscular  motion,  until  he  loves  God ;  and  this 
intellectual  and  bodily  ability  is  nothing  which  appertains  to 
moral  ability,  or  action  !  Logic  upon  logic ! 

Again  it  is  said,  fiage  54,  that  "  the  heart  of  man  is  the  only 
source  of  moral  exercise  ;**  and  again,  fi.  42.  "  the  heart  of  man, 
which  is  the  sum  or  aggregate  of  his  moral  exercises,  is  totally 
evil."  Where  there  has  been  but  one  holy  exercise,  that  is  a 
man's  good  heart.  This  is  his  frst  exercise  :  but  the  heart  is 
a  source  of  moral  exercise,  and  this  heart  being  an  exercise,  it 
follows,  that  one  exercise  is  the  source  of  another  exercise  ;  and 
therefore  there  must  have  been  one  holy  exercise  before  the 
Jirst  holy  exercise.  This  is  the  logic  of  that  pre-eminently  ra- 
tional system,  called,  in  distinction  from  those  who  maintain  the 
doctrine  of  the  communication  of  a  holy  taste,  bias,  or /irinci/ile, 

"  THE  EXERCISE  SchcmC.** 


*  **  A  principle  or  fio'wer  of  action  in  distinction  from  action;  lies  qiute 
beyond  the  reach  of  description  or  conception." 

Spring*^  Disquisitions,  p.  205. 

"  What  is  the  description  of  that  ability  which  neither  consists  in  bodily 
aM  intellectual  strength,  nor  in  voluntary  exercise  P"  Ibid.  p.  185. 


56 


CALVINISM, 


CHAPTER   VII. 

OF  divijve  provide jxce,  Ijy  relation  to  the  origlv 

OF  EVIL,  AjXD  REPROBATIOJV.  * 


CALVIN,                            AND  OTHERS. 

\.  Of  the  origin  of  evil  among  1.  Divine  Providence  to- 
the  angels.  "  As  the  Devil  was  wards  angels  and  n^n,  consists 
created  by  God,  let  us  remem-  in  preservings  governing^  and 
ber  that  this  malice  which  we  ordering  as  well  as  bounding.^ 
ascribe  to  his  nature,  is  not  by  Larger  Cat.  Q.  18.  Con.  C.  Scot» 
creation,  but  by  depravation.  Con.P.  C.  U  S.Say.Plat.ch.S. 
For  whatsoever  damnable  thing  "The  almighty  power,  un- 
he  hath,  he  hath  gotten  to  him-  searchable  wisdom  and  infinite 
self  by  his  own  apostacy  and  goodness  of  God,  so  far  mani- 
fall :  which  the  scripture  there-  fest  themselves  in  his  provi- 
fore  gives  us  warning  of,  lest  dence,  that  it  extendeth  itself 
thinking  that  he  came  out  such  even  to  the  first  fall,  and  all 
an  one  from  God,  we  should  other  sins  of  angels  and  men, 
ascribe  that  to  God  which  is  and  that  not  by  a  bare  permis- 
farthest  from  him.  For  this  sion,  but  such  as  hath  joined 
reason  doth  Christ  say,  that  Sa-  with  it  a  most  wise  and  power- 
tan  speaketh  of  his  own  when  ful  bounding,  and  otherwise  or- 
he  speaketh  lies,  and  addeth  a  dering  and  governing  of  them, 
cause  why,  '  because  he  abode  in  a  manifold  dispensation,  to 
not  in  the  truth.'  John  viii.  44.  his  holy  ends  ;  yet  so  as  the 
Now  when  he  saith  that  he  sinfulness  thereof  proceedeth 
abode  not  in  the  truth,  he  show-  only  from  the  creature,  and  not 
eth  that  he  had  been  once  in  from  God  :  who,  being  most 
the  truth.     And  when  he  mak-  holy  and  righteous,  neither  is 


*  The  Providence  of  God,  in  relation  to  the  elect,  will  be  particularly 
stated  under  the  caption  of  "  Effectual  Calling  ;"  and  therefore,  nothing 
upon  that  subject  will  be  designedly  introduced  into  this  chapter. 

f  Not  one  of  these  words  conveys  the  full  idea  of  agency,  whish  being 
derived  from  ago,  signifies  to  do  ;  for  the  Calvinists  maintain  that  God  can 
govern  his  creatures,  ^Yithout  doing  all  their  deeds  himself 


HOFKINSIANISML 


57 


CHAPTER  Til. 

OF  mriJVE  pRovwEjXCEy  ijv  relatiojy  to  the  origij^ 

OF  EVIL,  JiJVD  REPROBATIOjY. 


HOPKINS,                           AND  OTHERS. 

1.  All  the  angels  were  crea-  1.  "  Divine  agency  is  the 
ted  perfectly  holy  :*  or,  they  cause  of  creature  agency.** 
were  created  under  moral  law  Mass.  Miss.  Magazms. 
to  God,  and  all  their  exerci-  "  Divine  Permission  neither 
ses  were  perfectly  benevolent,  causes  nor  ^noG^/yfe-s  anything  or 
They  were,  however,  no  more  event,  either  in  the  natural  or 
the  movers  or  ca^ise  of  their  moral  world.'* 
own  volitions  than  fallen  men  Mass.  Miss.  Magazine^ 
are.  Under  the  moral  govern-  <'  It  is  impossible  to  account' 
ment  of  God  they  were  placed  for  the  origin  of  evil  upon  any 
in  a  state  of  trial,  or  probation,  other  hypothesis,  than  this,  that 
Man,  they  saw  to  be  more  an  God  is  the  efficient  agent.,  the 
ultimate  end  than  themselves  ;  great  first  cause  of  all  sin.*' 
and  since  all  moral  actions  are  Mass*  Miss,  Mag.  Ao.  3.  oit 
excited  in  view  of  a  motive^  al-  Divine  Providence. 
though  in  no  sense  caused  by  "God  cannot  exercise  per- 
that  motive.,  exercises  of  pride  mission  towards  his  reasonable 
were  produced  in  the  minds  of  creatures,  because  they  cannot 
those  who  fell.  Pride  entered  act,  without  his  working  in 
Lucifer's  heart  when  he  found  them.'*  Emmons.,  fi.2^S. 
that  he  must  serve  man  ;  and  "  Universal  aud  absolute  de- 
especially  Jehovah  Jesus  in  the  pendence  goes  into  the  very 
form  of  man.  At  the  same  idea  of  a  creature  j  because  in- 
time  legions  of  devils  had  simi-  dependence  is  an  attribute  of 
lar,  selfish,  moral  exercises;  the  divine  nature,  which  even 
and  thus  was  instituted  the  first  omnipotence  cannot  communi- 


*  It  is  somewhat  against  the  doctrine,  that  God  creates  sin>,that  the 
scriptures  give  us  no  account  of  God's  creating  any  being  originally  unholy. 
If  sin  was  ever  the  effect  of  his  immediate  causation^  why  do  we  not  read 
of  his  having  created  a  Pevil  outright  i  God  made  angels  ;  but  angels 
made  themselves  d^wls. 


g 


5s 


CALVINISM. 


And 


OTHERS. 


ceil  him  the  father  of  lying,  he 
taketh  this  from  him,  that  he 
carrnct  lay  that  fault  to  God 
whereof  he  himself  is  cause  to 
himself." 

To  ask  any  thing  farther,  con- 
ecrning  the  lapse  of  devils,  ei- 
ther "  of  the  cause,  time,  man- 
ner and  fashion,"  or  agency, is 
impertinent,  because  the  word 
of  God  is  silent  upon  these  sub- 
jects. B.  1.  ch.  14  sec.  1&. 
2.  Of  the  origin  of  evil  amon^ 
men*  "  The  fall  of  man  pro- 
ceeded from  the  wondrous 
counsel  of  God."  "  Neither 
ought  it  to  seem  an  absurdity 
which  I  say,  that  God  not  only 
foresaw  the  fall  of  the  first  man, 
and  in  him  the  -ruin  of  his  pos- 
terity, but  also  disposed  it  after 
his  own  will.  For  as  it  belong- 
eth  to  his  wisdom  to  foreknow 
all  things  that  shall  be  :  so  it 
belongeth  to  his  power,  to  rule 
^nd  govern  all  things  with  his 
hand  "  «  He  so  ordered  the 
life  of  angels  and  men,  that  in 


nor  can  be  the   author  or  ap^^ 
prover  of  sin." 

Co7i.  P.  C.  U  S.  Con.  C.  Scon 
Say.  Fiat.  ch.  5.  sec.  4. 

"  God  by  his  providence  per- 
mitted some  of  the  angels, 
wilfully  and  irrecoverably,  to 
fall  into  sin  and  damnation." 

Larger  Cat.  Q.  19; 


2.  "  We  believe  that  the 
same  God,  after  he  had  created 
all  things,  did  not  forsake  them, 
or  give  them  up  to  fortune  of 
chance,  but  that  he  rules  and  go- 
verns them  according  to  his  ho- 
ly will,  so  that  nothing  happens 
in  this  world  without  his  ap* 
pointment;  nevertheless,  God 
neither  is  the  author  of,  nor  can 
be  charged  with,  the  sins  which 
are  committed." 

Con.  R.  D.  C.  Art.  13. 

"  Man  by  the  instigation  of 
the  devil,  and  his  own  wilful 
disobedience,  deprived  himself 


*  It  is  said  that  God  was  the  efficient  agent  of  Adam's  sin.  An  efficient 
agent  is  one,  who,  By  the  power  of  producing,  performs  any  action,  and 
causes  it  to  be  either  good,  bad  or  indifferent.  It  would  certainly  be  the 
most  cdncise  mode  of  expression  to  say,  God  in  us  loves  ;  hates,  refuses 
reproof,  despises,  mocks  his^holy  word,  blasphemes  his  name,  and  has  the 
agency  (the  doiHg)  of  all  manner  of  iniquity.  Then,  to  complete  the  sys- 
tem, it  should  be  said,  God  sends  the  instruments  of  his  unholy  volitions* 
produced  in  them,  to  heaven  or  hell,  and  there,  he  either  praises  or 
blasphemes  himselfthrough  evcrkgting  ages.  This  is  merely  saying  God 
1^  ttaawt-hor  of  sint. 


H0PKINSIANI9M. 


5^ 


HOPKINS,  AND 

apostacy,    in    heaven,    for  the    cate 
promotion  of  the  greatest  good 
Syst.  Part.    1.  cA.  7.  eec.   1 
RtidVol.  l.fi,  322. 


2.  "  Moral  evil  could  not  ex- 


othe'rs. 
Hence,  creatures,  whe- 
ther angels  or  men,  "  caa 
never  act  otherwise,  than  under 
the  powerful  and  unremitting 
energy  of  the  Supreme  Being." 
Emmons'tp.  206. 

2.  «  SiTice  God  can  work  ia 


1st,  unless  it  were   the  will  of  men  both  to  will  and  to  do  of 

God,    and  his  choice,    that  it  his  good  pleasure,  it  is  as  easy 

should  exist,   rather  than  not.  to  account  for  the  first  offence 

And  from  this  it  is  certain,  that  of  Adam,  as  for  any  other  sin.''* 

itis  wisest  and  best,  in  his  view,  "Some  say,  that  Adam  being 

that  sin  should  exist.     And  in  necessarily  dependent,  was  ne- 

thus  willing   what  was  wisest  cessarily  mutable  and  liable  to 

and    best,   and    fore-ordaining  fall.     Itis  true,  indeed,  Adam 

that  it  should    come   to  pass,  was  necessarily  dependent  anv-i 

God  exercised  his  wisdom  and  liable  to  fall :  but  by  whom  was 

goodness,  and  in  this  view  and  he  exposed  to  this  evil  ?  not  by 

sense,  is  really  the  origin  and  himself,  not  by  Satan,  not  by 

cause  of  moral  evil  ;  as  really  any  created  agent.      God  can 


as  he  is  of  the  existence  of  any 
thing  which  he  wills.'* 

Syst.  VoL  I. /I.  164. 
"  This   necessarily    implies. 


make  creatures  immutable  with 
respect  to  all  beings  but  him- 
self.— So  long  therefore,  as 
Adam  retained  his  original  rec- 


as  has  been  before  observed,  titude,  he  was  equally  immuta- 
all  that  energy^  exertion  and  ble  in  his  moral  character,  and 
disposal  of  things,  that  is  ne-  stood  above  the  power  and  in- 
cessary,  previous  to  the  exist-  fluence  of  Satan,  or  any  other 
cnce  of  sin,  in  order  to  its  ac-  malignant  seducer.  Some  say, 
tually  taking  place  ;  and  with-  that  God  having  made  man  up- 
out  which  it  could  not  have  v'l^hi,  left  him  to  the  freedom  of 
existed.'*  Syst.  Vol.  I. p.  163.  his  oit^n  ivill ;  in  consequence 
God  was  the  author,  origin,  of  which  he  sinned  and  fell. 
072^  positive  cause  of  Adam's  That  God  left  man  to  the  free- 
sin.  "  This  can  be  proved,  and  dom  of  his  own  will  must  be  al- 
may  be  asserted,  as  a  most  .-vi-  lowed  ;  byt  how  this  can  acr 
dent  truth."  But  in  causing  or  count  for  his  first  transgression, 
originating  sin,  there  is  no  sin.  is  hard  to  conceive.  Every 
A.11  the  guilt  consists  in  the  ac  moral  agept  is  left  to  the  free-. 


fiO 


CAl.yiNISM. 


CALVIN,                           AND  OTHERS- 

it  he  might  first  show  what  free  and  all  his  posterity  of  those  di"^ 

will  coujd  do,  and  then  what  the  vine  gifts." 

benefit  of  his  grace  and  judg-  Heidelbergh  Cat.  Q.  9^ 
ment  of  his  justice  could  do  '* 

B.  3.  cA.  23.  sec.  7.  Man  was  so  situated,  at  first, 
God's  ordaining,  ordering  that  he  might  fall,  by  his  own 
vjind  disposin.f^  of  the  fall,  how-  agency:  and  being  seduced  by 
ever,  does  not  imply  that  he  Satan  he  did  fall,  by  eating  of 
%vas  the  Creator  of  a  sinful  vo-  the  forbidden  fruit, 
lition,  or  the  efficient  agent  of  Con.  C.  Scot.  Say.  Plat.  Con. 
sin  :  for  Adam  had  the  power  P.  C,  U.  S.  ch.  9.  sec.  2.  and  dh 
%o  choose  evil.  6.  sec.  1. 
B.  1.  ch.  15.  sec.  8. 
"  Man  therefore  falleth,  the  «  Both  angels  and  men  were 
providence  of  God  so  ordering  subject  to  change  of  their  own 
it:  but  he  falleth  by  his  own  free  will,  as  experience  proved, 
fault.  The  Lord  had  a  little  (God  having  reserved  to  him- 
before  pronounced,  that  all  the  self  the  incoinmunicable  pro- 
things  which  he  had  made  were  perty  of  being  naturally  un^ 
very  good.  \Vhcnce  therefore  changeable  :)  for  many  angels 
Cometh  that  perversencss  to  of  their  own  accord  f-Il  by  sin 
man,  to  fall  away  from  his  God  ?  from  their  first  estate,  and  be- 
JL,est  it  should  be  thoug'n  to  be  came  devils.  Our  first  parents, 
of  creation,  the  Lord  with  his  being  enticed  by  Satan,  one  of 
commendation  allowed  that  these  Devils,  speaking  in  a  ser- 
which  came  from  himself,  pent,  did  break  the  covenant  of 
Therefore  by  his  own  wicked-  works,  in  eaiing  the  forbidden 
ness,  (or  act  of  choosing  eyil  fruit " 
from   unbelief,)   he    corrupted  Sum  of  Saving    Knoivledge. 


the  nature  which  he  had  receiv- 
ed pure  of  the  Lord,  and  by  his 
fall  he  drew  his  whole  poste- 
rity with  him  into  destruction. 
Wherefore   let    us  behold    an 


Head 
Con. 


1.  sec.  3.  in   the   Scotch 


"  V/herefore  the  spring  and 


evident  cause  of  damnation  in  principal!  author  of  all  evill,  is 
the  corrupted  nature  of  man-  that  cruell  and  detestable  de- 
kind,  which  is  nearer  to  us,  vill,  the  tempter,  Iyer,  and  man- 
than  search  for  a  hidden  and  ut-  slayer  :  and  next  the  free  will 
tcrly  incomprchenbible   cause  of  man;"  "for  that  free  liber? 


HOPKINSIANISM. 


61 


HOPKINS,  AND  OTHERS. 

tual  existence  of  moral  evil^  or  dom  of  his  own   will,*   so  long 

in  the  nature  of  the  exercises  as  he  remains  a  moral  agent ; 

wnich  do  exist,  and  not  in  the  because  freedom  of  will  is  es- 

efficicncy  of  the  first  cause  sential  to  moral  agency.     And 

%vho  produces  rhem.  there  is  no  evidence  from  scrip- 

Syst.  Vol.  1.  fi.    153,  154,  et  ture  nor  reason,  that  man  was 

fiassim.  any  more  left  to  the  freedom  of 

He  is  the  sin7ier  in  whom  the  his   will  before^  than  after  his 

unholy  exercises  are  produced  fall."       "  Besides,  there  is  an. 

by  the  Being  on  whom  he  is  de-  absurdity    in    supposing,    that 

pendent.       Sij^t.  Vol.  \.p.  159.  Adam  cow/rf  be  led  into  sin,  by 

''  In   the   sacred    scriptures,  the    violence     of    temptation, 

God  is  expressly  said  to  /orm,  while  his  heart  remained  per- 


make  or  produce  moral  evil." 

Synt,  Vol.  \.lu  180. 


fectly  holy.'*  "  It  is  impossible 
to  conceive,  therefore,  that 
Adam's  pure  heart  was  corrupt- 
ed, or  drawn  into  sin,  by  the 
mere  force  of  external  tempta- 
tion." "  As  all  these  and  othep 
methods  to  account  for  the  fall 
of  Adam,  by  the  instrumentali- 
ty of  second  causes,  are  insuffi- 
cient to  remove  the  difficulty, 
it  seems  necessary  to  have  re- 
course to  the  divine  agency, 
and  to  suppose  that  God  wrought 
in  Adam  both  to  will  and  to  do 
in  his  first  transgression."  "  His 
first  sin  was  a  free,  voluntary 
exercise  produced  by  a  divine 


*  The  freedom  here  spoken  of,  might  properly  be  called, "  the  liberty  of 
being  made  to  fall."  Adam  had  the  liberty,  of  being,  at  first,  made  to  love 
God ;  then,  the  liberty  of  being  moved  to  hatred  of  his  character  ;  and 
finally,  the  liberty  of  being  inade  to  delight  in  his  own  sin  ;  so  that  after 
one  holy  volition  was  created,  another  which  approved  of  the  first  was 
created.  In  this  manner,  he  willed  what  he  chose,  and  chose  what  he 
willed  :  he  sinned  and  was  guilty,  because  he  was  made  to  exercise  love 
©f  his  own  conduct. 


62 


i:;alvinism. 


CALVIN,                          AND  OTHERS. 

thereof  in  the  predestination  of  ty  of  choice  which  God  permit- 
God."  £.  S.  ch.  23.  sec.  1.*  ted  to  the  will  of  man  he  abus- 
God  is  not  the  author  of  sin.  ed  and  kept  not  the  law  of  his- 

I?ist.  B.  1.  ch.  14.  sec.  1-6 j  and  justice." 

-S.  1.   ch.   18.  sec.  4.  Cdn.  of  the  IValdenses, 

3.  "  The  blinding    of  the  3.  "  Thecawseor  guilt  of  this 

wicked,    and    all    the    wicked  unbelief  as  well  as  of  all  other 

deeds  which  follow  thereupon,  sins,  is  no   wise  in  God,  but  in 

arc  called  the  works  of  Satan,  man  himself.*' 

of  which  yet  the   cause    is  not  Con.  R.  D.  C.   Head  \.  Art,. 

to  be  sought  elsewhere,  than  in  5.  of  the  Canons. 

the  will  of  man,  out  of  which  "  He  leaves  the  non-elect  in 

ariseth  the  root  of  evil,  where-  his  just  judgment  to  their  own 

in  resteth  the  foundation  of  the  wickedness  and  obduracy." 

kingdomof  Satan,  which  is  sin."  Con.  i?.  B.  C.  Head  1.  Jrt.  6. 

£.  2.  ch.  4.  sec.  1.  of  the  Canons. 


*  "  It  cannot  be  doubted,  that  Providence  was  concerned  about  this 
fall  of  our  first  parents.  It  is  certain  that  it  was  foreknown  from  eter- 
nity ;  none  can  deny  this,  but  he  who  sacrilegiously  dares  to  venture  to 
deny  the  omniscience  of  God.  Nay,  as  God  by  his  eternal  decree  laid  the 
plan  of  the  whole  economy  of  our  salvation,  and  preconceived  succession 
ef  the  most  important  things  presupposes  the  sin  of  man,  it  could  not 
therefore  happen  unforeseen  by  God.  And  this  is  the  more  evident,  be- 
cause, according  to  Peter,  *'  He  (Christ)  was  foreordained  before  the 
foundation  of  the  world,"  and  that  as  the  Lamb,  whose  blood  was  to  be 
shed.  1  I'et.  i.  19,  20."  "  And  if  foreknown,  it  was  also  predetermined; 
thus  Peter,  in  the  place  just  quoted,  joins  together  the  determinate  counsel 
and  foreknowledge  of  God.  Nor  can  God's  prescience  of  future  things  be 
conceived,  but  in  connexion  with  his  decree  concerning  them.  From 
atil  tliis  maybe  inferred  by  a  plain  consequence,  that  man  could  not  but 
fall  on  account  of  the  infallibility  of  the  divme  prescience,  and  of  that 
necessity  which  tliey  call  a  necessity  of  consequence  ;  for  it  is  inconsistent 
with  the  divine  perfection  that  any  decree  should  be  rendered  void,  or  that 
the  event  should  not  be  answerable  to  it."  "  And  when  we  affirm,  that  God 
foreordained  and  infallibly  foreknew,  that  man  sliould  sin  freely,  the  sinner 
could  not  but  sin  freely  ;  unless  we  would  have  the  event  not  answer  to 
the  preordination  and  the  prescience  of  God.  And  'tis  so  far  from  the 
decree  of  God,  in  the  least  to  diminish  the  liberty  of  man  in  his  acting, 
that,  on  the  contrary,  this  liberty  has  not  a  more  solid  foundation  than  that 
infallible  decree  of  Go,d.  To  make  God  the  author  of  sin,  is  such  dreadful 
blasphemy,  tliat  the  thought  cannot,  without  horror,  be  entertained  by  anjr 


H0I*KINSIANIS3yiU 


is 


HOPKINS,                            AND  OTHERS. 

^.  Of  Providence  in  refiro-  ofieration^  in  the  view  of  mo- 

^ationl     "  According  to  divine  tives.  Satan  placed  certain  mo- 

revelation,   God   superintends,  tives  before  his  mind,  -which, 

orders    and  directs  in   all  the  by  a   divine  energy^  took  hold 

actions  of  men,  and  in  every  in-  of  his  heart  and  led  him  into 

Stance  of  sin;  so  that  his  hand  sin."                   Emmons,  p,  222, 

and  agency  is  to  be  seen  and  3.    Of  Rejirobation.      "  la 

acknowledged  in  men's  sinful  forming  characters,  God  exer- 

actions,  and  the  events  depend-  cises  neither  justice  nor  injust- 

ing  on  them,  as  really  and   as  ice,"  but  sovereignty. 

,much  as  in  any  events  and  ac-  T.  Williams*  Sermons,  fi.  192. 

tions  whatever."  "  God  knew  that  no  external 

Syst.  Vol.  \.fi.  166.  means  and   motives  would  be 

Godmoves,  excites  ^.nd  stirs  sufficient  of  themselves,  to  form 

%ip  men  to  do  that  which  is  sin-  Pharaoh's  moral  character.   He 

ful;  and  deceives,  blinds,  hard-  determined,  therefore,  to  ofie- 

ens,  and  puts  sin  into  the  heart,  rate   on    his    heart    itself,  and 

by  a  positive,    creative    influ-  cause  him  to  put  forth  certain 

mice.      Syst.   Vol.    \.  p.    166  to  evil  exercises,    in  the  view  o£ 

217.     "  To  work  in  men  to  will  certain  external  motives.  When 

and  to  do,  is  to  do  that  which  is  Moses  called  upon  him  to  let 

•ffectual  to  produce  the  nvill  and  the   people   go,  God  stood  bj?" 

the  deed  ;  so  that  there  is  a  cer-  him,  and  moved  him  to  refuse, 

tain    connexion    between    the  When   Moses    interceded   for 

former  and  the  latter."  him  and  procured  him  respitcj 

Hopkins'  Sermons, p.  105.  God  stood  by  him,  and  moved 

Thus  does    God    form    the  him  to  exult  in  his  obstinacy, 

dharacter  of  those  who   were  When    the     people    departed 


christian.  God,  indeed  created  man  mutably  good,  Infallibly  foresaw  kis' 
sin,  foreordained  the  permission  of  that  sin,  really  gave  man  sufficient 
powers  to  avoid  it,  but  which  could  not  act  without  his  influx  ;  and  though 
he  influenced  his  faculties  to  natural  or  physical  actions  without  influencing 
the  moral  goodwess  of  those  actions  :  (All  which  appears  from  the  event :) 
Yet  God  neither  is,  nor  in  any  respect  can  be,  the  author  of  sin.  And 
though  it  be  difficult,  nay  impossible  for  us,  to  reconcile  these  ti-uths  witl> 
each  other  ;  yet  we  ought  not  to  deny  what  is  manifest,  on  account  of  that 
Which  is  hard  to  be  wd^r^tood."  Witsms'  Economy,  B.  1.  cA.  8.  S?c.  10, 
ll,12,37  5ina^g. 


64 


CALVINISM. 


CALVIN,  A 

In  the  chap,  and  sect,  last 
named,  Calvin  quotes  with  ap- 
probation the  similitude  of  Au- 
gustine, who  compared  the  hu- 
man will  to  a  horse,  which  could 
be  governed  by  its  riders.  He 
supposed  the  will  to  be  a  fionver 
of  choice^  and  not  to  consist  in 
a  continued  creation  of -volitions. 
God  permits  the  Devil  to  ride 
the  will  of  a  wicked  man,  and 
the  "  foolish,  wanton  rider  vio- 
lently Carrie th  it  through  pla- 
ces where  no  way  is,  driveth  it 
into  ditches,  roUeth  it  down 
steep  places,  spurreth  it  for- 
ward to  stubbornness  and 
fierceness  ;"  while  God  "  guid- 
eth  it  into  the  right  way.'* 


In  chap.  18.  sec.  1.  Calvin  ri- 
dicules the  idea  of  such  a  bare 
fiermission  of  events  as  excludes 
the  doctrine  of  firevious  afi- 
fiointment^  or  decree  ;  but  in 
no  place  does  he  discard  the 
doctrine  of  such  a  permission 
as  excludes  the  immediate 
agency  of  God  in  the  creation 
of  sin. 


He  is  "  Justin  /ea-ym^ others; 
in  the  fall  and  perdition  where- 
in they  have  involved  thetn-^ 
selves:'     Con.  R.  D.  C.  Art  16. 

God  executes  the  decree  of 
reprobation  by  passing  by^  and 
consigning  to  ruin  the  non- 
elect.  Con.  C.  Scot.  Con.  P  C. 
U.  S.  and  Say.  Plat  ch.  3  .sifc. 
7.  Larger  Cat.  Q.  13  God  is 
"  just  in  leaving  others,  in  that 
their  fall  and  perdition,  where- 
into  they  had  throwne  them- 
selves headlong.'*    Con.  Belgia* 

"  Others  he  left  in  that  origi-- 
nail  and  universall  corruption, 
and  damnation." 

French  Con. 

«  We  believe  that  God  not 
only  made  all  things,  but  also 
ruleth  and  governeth  them,  as 
he  who  according  to  his  will 
disposeth  and  ordereth  whatso- 
ever happeneth  in  the  world. 
Yet  we  deny  that  he  is  the  au^ 
thor  of  evill."  French  Con. 

"  Nothing  can  happen  in  this 
world  without  his  decree  and 
ordinance,  and  yet  God  cannot 
be  either  the  author,  or  guiltie 
of  the  evils  that  happen  in  this 

world."; 

Con,  Belgia. 


HOPKINSIAKISM.  65 

HOPKINS,                           AND  OTHERSJ 

from  eternity  predestinated  to  from  his  kingdom,  God  stood 
damnation  ;  and  thus  by  his  by  him  and  moved  him  to  pur- 
providence  he  executes  his  de-  sue  after  them,  with  increased 
cree  of  reprobation.  malice  dt.'ad.revenge.  And  what 
Syst.  Part.  1.  ch.  4.  passim.  God  did  on  such  particular  oc- 

God  is  as  much  the  author  casions  he  did  at  all  times.'* 

of  sinful  as  of  holy  volitions,  and  £mmons,fi.  387.. 
the  professed  Calvinist  who  de- 
nies this   is  not  so  consistent 

with  himself  as  the  Arminians.  By  immediately  acting  upon 

Syst.  Vol.  l.fi.  197.  the  heart  with   energy  to  pro» 

"  Calvin,  and  the  Assembly  duce  the  volition,  God  produ- 

of  Divines  at  Westminster,  as-  ces  every  sinful  act ;  and  in  this 

sert  that  the  divine  decree  and  manner  from  the  beginning  to 

agency,  respecting   the  exist-  the  end  of  his  life,  does  God 

enceofsin,  imply  more  than  a  reprobate  every  sinner,  who  is 

bare  permission^  viz .  something  lost. 

positive  and  efficacious.'* Those  Emmons^   lOth  and  \6th  Ser^ 

are  not  Calvinists  "  who  hold  to  mons  j  and  Williams,  passim^ 
only  a  bare  permission."* 

Syst.  Vol.  I.  p.  215. 


*  To  talk  about  bare  permissioTiy  where  God,  as  a  punishment,  blinds 
and  hardens,  says  Calvin,  is  weak.  His  view  of  the  providence  of  God  in 
reprobation,  is  summarily  exhibited  in  B.  4.  ch.  4.  sec.  3,  4  and  5.  "  la 
evil  motions  of  wicked  men  God  worketh  after  two  sorts  ;  the  one  by  with- 
holding his  grace,  whereby  they  might  be  moved  to  good ;  the  other  by 
using  the  ministry  of  Satan  to  stir,  frame  and  incUne  their  wills."  "  Where- 
as when  his  light  is  taken  away,  there  remaineth  nothing  but  darkness  and 
blindness  ;  whet-eas  when  his  Spirit  is  taken  away,  our  hearts  wax  hard 
and  become  stones  ;  whereas  when  his  direction  ceaseth,  they  are  wrested 
into  crookedness,  it  is  well  said  that  he  doth  blind,  harden  and  bow  theiii 
from  whom  he  taketh  away  the  power  to  see,  obey  and  do  rightly.  The 
second  manner,  which  cometh  near  to  the  property  of  the  words,  is,  tha 
for  the  executing  of  his  judgments  by  Satan  the  minister  of  his  wrath,  he 
both  appointeth  their  purposes  to  what  end  it  pleaseth  him,  and  stirreth 
up  their  wills,  and  strengtheneth  their  endeavours."  In  this  manner  he 
hardened  Pharaoh,  Sihon,  and  the  wicked  Israelites.  B.  4.  ch.  4.  sec.  3 
and  4.  To  say  that  the  spirit  from  the  Lord,  which  influenoed  Saul  an^ 
others  was  the  Holy  Ghost  is  blasphemy.    B.  4.  ch.  4i.  sec.  5, 

9 


66  CALVINISM. 

C-ALVIN,  AND  OTHERS* 

4.  The  blame  of  all  bad  ac-  4.  Men  are  altogether  blame- 
tions  belongs  to  man  and  the  de-  able  tor  their  bad  actions,  be* 
vil :  the  praise  of  all  good  ones  cause  "God  hath  endued  the 
entirely  to  God.  will  of  man  with  that  natural 

Inst.  B.  2.  c/i.  5.  sec.  2.  and  B.  liberty  that  it  ib  neither  forced, 
5,  ch,  I.  sec.  \.B.2.  ch.  2.  sec.  3.    nor  by  any  absolute  necessity  of 

nature  determined  to  good  or 
evil."  Con.  C.  Scot.  Con  P.  C, 
U.  S.  and  Say.  Plat.  ch.  9. .*>.:.  1. 
But  *o  man  belongs  no  praise, 
to  God  is  due  all  the  glory,  of 
every  good  work,  because  all 
ability  to  will  and  to  perform 
good  is  wholly  of  the  special 
grace  of  God.  Con.  P.  C.  U.  S. 
Con.  C.  Scot,  and  Say.  Plat.  ch. 
16.  "  It  is  through  his  grace 
that  he  crowns  his  gifts." 

Con.  R.  D.  C.  Art.  24. 


CHAPTER  VIIL 

OF  THE  APOSTACY  A^TB  ITS  COJS'^£<tV'EJ\iX:ES. 


CALVIN,  AND  OTHERS. 

A<3am  sinned  through  unbe-  "  Our  first  parents,  being 
lief.  He  was  tempted  by  Eve,  left  to  the  freedom  of  their  own 
who  had  been  tempted  by  the  wdll,  through  the  temptation  of 
Devil,  in  the  form  of  the  ser-  Satan,  transgressed  the  corn- 
pent.  "For  Adam  would  ne-  mandment  of  God  in  eating  the 
ver  have  been  so  bold  as  to  do  forbidden  fruit;  and  thereby  fell 
against  the  commandment  of  from  the  estate  of  innocency 
God,  but  for  this,  that  he  did    wherein  they  were  created." 

Larger   Cat.  Q.  21.  Shorter 
Cat,  Q.  13  and  15. 


aOPKINSIANISM. 


67 


HOPKINS, 


AND 


OTHERS. 


4,  Nevertheless,  although 
God  by  his  providence  does 
create  all  volitions,  yet  men  are 
as  praise-worthy  for  good  ones, 
and  as  blame-worthy  for  bad 
ones,  as  they,  could  be  were 
they  independent,  or  were  there 
no  God  in  heaven.  And  the 
reason  is  obvious,  for  men  ivill 
what  they  willy  and  choose  what 
they  choose,  as  much  as  were 
their  acts  of  will  not  caused  im- 
mediately by  God.  He  creates 
in  them  a  choice,  or  he  makes 
-them  will. 

Syst.  Vol.  I. /I,  206  and 217, 


4.  Men  act  freely  while  act- 
ed  upon,  and  therefore  deserve 
praise  or  blame,  according  to 
their  exercises.  "  Our  depend- 
ence on  the  Deity  cannot  de- 
prive us  of  moral  freedom.*' 
"  Reason  and  common  sense 
have  different  offices."  "  We 
know  by  reason  that  we  are  rfe- 
fiendent,  and  know  by  common 
sense,  that  we  are  active.** 
Hence  all  know  that  their  ac- 
tions are  their  own,  and  not  the 
actions  of  God. 
£7nmonsj/i.  219,220  and  223. 


CHAPTER  VIII. 

OF  THE  APOSTACY  AJ\'I)  ITS  COJVSEQUEJ\rCES. 


HOPKINS, 


AND 


OTHERS. 


To  effectuate  the  apostacy, 
God  in  his  providence  made  use 
of  the  Devil,  who  by  the  same 
agency  took  possession  of  a  ser- 
pent, and  by  this  subtle  animal 
tempted  Eve,  so  as  to  produce 
an  unholy  volition  in  her  heart. 
She  again  was  used  as  the  in- 
strument to  produce  a  selfish 
disposition  in  Adamj  because 


"  Adam's  first  offence  was, 
some  way  or  other,  the  occasion 
of  the  universal  sinfulness  of 
his  future  offspring.  And  the 
question  now  before  us  is,  how 
his  sin  was  the  occasion  of 
ours."  «  1.  Adam  did  not 
make  us  sinners,  by  causing  us 
to  commit  his  first  offence." 
*<  Nor  can  we  more  easily  be- 


58 


CALVINISM. 


CALVIN,  AND  OTHERS. 

not  believe  his  word."*      He         "  By  this  sin  they  fell  from 

disbelieved  the  threatening,  and  their    original     righteousness, 

so,    to    become  like    God,   he  and  communion  with  God,  and 

touched,  he  tasted,  he  fell.  so  became  dead  in  sin,  and  whol- 

B.  2.  ch.  1.  sec.  4.  ly  defiled  in  all  the  faculties  and 

This  was  a  most  detestable  parts  of  soul  and  body.     They 

act,  and  kindled  the  vengeance  being  the  root  of  all   mankind, 

of   God  against    all    mankind,  the  guilt  of  this  sin  was  impu- 

Theimmedi^.t'     :'ct  of  Adam's  ted,  and  the  same  death  in  sin 

sin  was  the  death  of  his  soul,  in  and  corrupted  nature  conveyed 

a  spiritual  sense,  and  the  loss  to  all  their  posterity,  descend- 

of  the  image  of  God.    "There-  ing    from    them    by     ordinary 

fore,   after  that    the    heavenly  generation.    From  this  original 

image  in  him  was  defaced,  he  corruption,  whereby  we  are  ut- 

did  not  alone  suffer  this  punish-  terly  indisposed,   disabled  and 

ment,  that  in  place  of  wisdom,  made  opposite  to  all  good,  and 

strength,    holiness,    truth  and  wholly  inclined  to  all  evil,  do 

justice,  (with  which  ornaments  proceed   all    actual    transgres- 

he    had    been    clothed)    there  sions.     This  corruption  of  na- 

came  in  the  most  horrible  pes-  ture,  during  this  life,  doth  re» 

tilence,    blindness,    weakness,  main  in  those  that  are    rege- 

iilthiness,  falsehood,  and  injus-  nerated  :    and  although  it    be 

tice,  but  also  he  entangled  and  through  Christ  pardoned    and 

drowned  his  whole  offspring  in  mortified^  yet  both  itself,  and 

the  same  miseries.  all  the  motions  thereof,  are  tru- 

This  is  the   corruption  that  ly  and  properly  sin.    Every  sin, 

Cometh  by  inheritance,  which  both  original  and  actual,  being 

the  old  writers  called  original  a  transgression  of  the  righteous 

sin,  meaning  by  this  word,  sin,  law  of  God,  and  contrary  there- 

the  corruption  of  nature,  which  unto,  doth,  in  its  own  nature, 

before  was  pure  and  good."  bring  guilt  upon    the    sinner, 

B.2.  ch.  \.  sec.  4  and  5.  whereby  he  is  bound  over  to  the 


*  As  the  Image  of  God  was  lost  through  unbelief;  so  the  same  image 
iS  restored  by/a?7A.  This  faith  cometh  by  hearing.  "  Therefore  Bernard 
doth  rightly  teach  that  the  gate  of  salvation  is  opened  unto  ms,  when  at  this 
tflay  we  receive  the  gospel  by  our  ears:  even  as  by  the  same  windows,  wherx 
they  stood  open  to  Satan,  death  was  let  in."    Inst.  Ji.  2.  ch.  h  sec.  4. 


HaPKlNSIANISM. 


69 


HOPKINS,  AND  OTHERS. 

God  always  originates  volitions  lie\'^,  2.  That  he  made  his  pos- 

in  us^  in  view  of  motives.     The  terity  sinners,  hy  transferring 

consequences  of  eating  of  the  to  them  the  guilt  of  his  first 

forbidden    fruit    were,    1.  An  transgression."     Guiltisaper- 

immediate  spiritual  death,  for  sonal  thing  and  can  no  more  be 

they  fell  into  complete   ruin  :  transferred   than    action.     "  It 

and  this  was  the  death  threaten-  was  unjust    in    the    nature  of 

ed  :   and,  2.  A  total   depravity  things  that  the  Supreme  Being 

of  heart.*     They  lost  all  their  should    transfer   the    guilt    of 

love  to  God,  all  their  disinter-  Adam's    sin   to    his    posterity, 

ested  affections  ;  and  thus  were  Hence  we  may  safely  conclude, 

deprived  of  the  image  of  God,  that  the  guilt  of  Adam's  first 

who  is  love.     As  all  the  trees  sin    was    never    transferred.'* 

and  plants  were  included  in  the  "  The  doctrine  of  im^iutation, 

first  trees  and  first  seeds,  so  all  therefore,  gives  us  no  ground 

men  were  created  and  compre-  to  suppose,    that  all   mankind 

hended  in  the  first  man,  so  that  sinned  in  and   fell  with  Adam, 

his  obedience  or  transgression  in  his  first    transgression  ;  oi' 

should  affect  all  mankind   as  it  that  the  guilt  of  his  first  sin  was, 

affected  him.      "  By   the  con-  either  by  him,  or  by  the  Deity, 

stitution    and     covenant    with  transferred    to    his    posterity. 

Adam,  his    first   disobedience  Nor  can  we  suppose,!   3.  That 

was    the    disobedience  of    all  Adam  made  men  sinners,  by 


*  Calvin  teaches,  that  man  had  the  supernatural  gifts  of  faith,  the  love 
of  God,  the  love  of  man,  with  a  principle  of  progressive  holiness  and  right- 
eousness, which  were  entirely  lost  by  the  fall,  and  which  are  wanting  in 
every  natural  man.  He  had  also  the  natural  powers  of  understanding  and 
will,  which  were  not  blotted  out,  but  together  with  the  body  were  vitiated, 
so  that  he  is  subject  to  blindness  of  mind  and  iniquitous  desires.  B  2.  cL 
%  sec.  4,  12, 16,  and  B.  2.  ch.  1.  sec.  8,  9, 10,  11. 


t  The  opinion  we  form  of  our  own  character,  say  the  friends  of  this 
modern  system,  will  depend  on  our  idea  of  sin.  Should  we  discover  that 
v/e  were  born,  with  an  original  defect  in  the  construction  of  our  minds,  and 
constitution  of  our  animal  faculties,  we  should  feel  that  we  were  unfortunate, 
or  miserable,  but  not  guilty  beings.  Should  we  on  the  contrary  find,  that 
there  is  no  sin,  but  in  moral  action,  no  sin  impersonal  ;  that  all  have  been 
activey  while  acted  upon  by  a  divine  impulse,  that  all  have  become  filthy,  and 
Iiave  ruined  themselves,  we  should  be  without  excuse. 


70 


CA1.VINISM. 


SALVIN. 


AND 


OTHERS- 


The  displeasure  of  God  wrath  of  God,  and  curse  of  the 
against  Adam's  sin  is  displayed  law,  and  so  made  subject  to 
in  the  brute  creation  ;  for  they  death,  with  all  miseries,  spiritu- 
having  been  made  for  him,  were  al,  temporal  and  eternal."  Con. 
<:ursed  on  his  account.  It  is  C.  Scot.  Con.  P.  C.  U.  S.  Say. 
no  wonder  then  that  his  falling  Plat.  ch..6.  sec.  2,  to  end.  The 
away  destroyed  all  his  posterity.  Sum  of  Sa-ving Knowledge .^Htad 
"  We  in  the  person  of  the  first  1  sec.  3.  says,  that  all  Adam's 
man  are  fallen  from  our  first  posterity  "  lost  all  ability  to 
estate."  B.  2.c/i.  I.  sec.5  a?id  I  please  God."  "  The  fountain 
<'  Pelagius  arose,  whose  profane  of  all  our  miscarriage,  and  ac- 
invention  was,  that  Adam  sinned  tual  sinning  against  God,  is  in 
•only  to  his  own  loss,  and  hurt-  the  heart,  which  comprehend- 
ed not  his  posterity.  So  through  eth  the  mind,  will  and  affec- 
this  subtilty  Satan  v.ent  about  tions,  and  all  the  powers  of  the 
by  hiding  the  disease  to  make  soul,  as  they  are  corrupted  and 
it  incurable.  But  when  it  wa«  defiled  with  original  sin  ;  the 
proved  by  manife"st  testimony  mind  being  not  only  ignorant 
of  scripture,  that  sin  passed  and  i?icapable  of  saving  truths 
from  the  first  man  into  all  his  but  also  full  of  error  and  enmi- 
posterity,  he  brought  this  cavil,  ty  against  God  4  and  the  will 
that  it  passed  by  imitation,*  but  and  affections  being  obstinately 
not  by  propagation."  disobedient  unto  all  God's  di- 
B.  2.  ch.  1.  sect.  5.  rections." 


*^  Surely  it  is  not  doubtfully 
spoken  that  David  confesseth 
that  he  was  begotten  in  iniqui- 


Con.  C.  Scot.  p.  451. 

"  The  covenant  being  made 

with  Adam,  as  a  public  person^ 


ties,  and  by  his  mother  concei-  not  for  himself  only,  but  for  his 
ved  in  sin.  Ps.\i,7.  He  doth  posterity,  all  mankind  descend- 
not  there  accuse  the  sins  of  his    ing  from  him  by  ordinary  gene- 


*  This  doctrine  of  Pelagius  was  nearly  the  same  with  that  maintained  by 
-the  Hopkinsiaiis.  The  only  difference  is,  that  he  said  imitation,  and  they 
say,  divine  corisiitution:  he  said,  that  children  born  free  from  taint,  imitated 
the  sin  of  Adam  ;  and  they  say,  that  children  are  not  sinners  until  they  are 
actually  transgres»:r,rs  /  but  that  it  is  certain  from  a  divine  constitution,  that 
the  fii'sL  moral  action  of  a  child,  and  every  subsequent  one,  wiU  be  com- 
.!>ktely  sinful,  until  he  is  reneAved. 


HO-PKINbfANISM. 


71 


HOPKrNS, 


AN 


manldnd.  That  is,  the  sin,  and 
consequent  ruin  of  all  the  hu- 
man race,  was  by  this  constitu- 
tion infallibly  connected  with  the 
first  sin  of  the  head  and  father 
of  the  ruce.  By  the  divine  con- 
stitution, the  appointment  of 
God,  if  the  head  and  father  of 
mankind  sinned,  the  whole  race 
of  men,  all  his  posterity,  should 
sin  ;  and  in  this  sense  it  should 
be  tlie  sin  of  the  whole." 

Syst    Vol.  I. /I   309. 

«  The  disobedience  of  Adam 
decided  the  character  of  all  his 
natural  postt  rity  ;  and  render- 
ed it  certain,  according  to  a  di- 
vine revealed  constitution,  that 
they  should  be  born,  and  rise 
into  existence  as  moral  agents, 
in  disobedience  and  rebellion  ; 
end  that  the  same  moral  cor- 
2M»ption  which  then  took  place 
in  his  heart,  should  spread 
through  the  whole  race  of  man- 
kind. In  this  sense  the  sin  of 
the  Jirst  man  carried  in  it  the 
sin  of  all  mankind,  and  contain- 
ed the  seed,  and  was  the  found- 
ation of  all  the  moral  corrup- 
tion of  the  human  race  ;  as  by 
this  they  were  all  constituted 
sinners." 

Syst,    Vol.  1.  yz.  310. 

Adam  was  sentenced  to  all 
the  natural  evils  of  this  life,  and 
the  death  of  the  body,  because  he 
had  sinned,  but  the  separation 
©f  soul  from  body  was   no  part 


D  OTHERS. 

conveying  to  them  a  morally 
corrupt  nature."      '<  There  is 
no  morally  corrupt  nature,  dis- 
tinct from  free,  voluntary,  sin- 
ful exercises.      Adam  had  no 
such  nature,  and  therefore  could 
convey  no  such  nature  to   his 
posterity."     "  God  is  the  father 
of  our  spirits.     The  soul  is  not 
transmitted  from  father  to  son, 
by  natural  generation."     "  And 
if  they  did  not  derive  their  souls 
from  him,  they  could  not  derive 
from  him  a  morally  corrupt  na- 
ture, if  he  really  possessed  such 
a  nature   himself.".      "  But  if 
Adam    conveyed    neither    sin^ 
nor  guilt,  nor  moral  depravity 
to  his  descendants,  by  his  first 
transgression,  how  then  did  that 
act  of  disobedience  make  them 
sinners  ?  The  only  proper  and 
direct  answer  to  this  question 
is,  that  God  placed  Adam  as 
the  public  Head  of  his  posteri- 
ty, and  determined  to  treat  thevt 
according    to    his     conduct.'^ 
«  Adam  disobeyed  the  law  of 
his  Maker;  and  according  to 
the    constitution   under  which 
he  was  placed,  his  first  and  sin- 
gle act  of  disobedience  made  all 
his  posterity  sinners  ;  that  is, 
it  firoved  the  occasion  o{  their 
coming  into  the  world  unholy 
and  sinful,"  or,  "  he  proved  the 
occasion  of  God's  bringing  all 
his  posterity  into  the  world  m 
a  state  of  moral  depravity." 


72 


CALVINISM. 


CALVIN,  AND  OTHERS. 

father  or  mother,  but  the  better  ration,  sinned  in  him  and  fell 
to  set  forth  the  goodness  of  with  him  in  that  transgression.'* 
God  towards  him,  he  beginneth  Larger  Cat.  Q.  22. 
the  confession  of  his  own  wick-  "  Original  sin  is  conveyed 
edness  at  his  very  begetting,  from  our  parents  unto  their  pos- 
Forasmuch  as  it  is  evident,  terity  by  natural  generation." 
that  that  was  not  peculiar  to  Larger  Cat.  Q.  26. 
David  alone,  it  followeth  that  "  We  believe  that  through 
the  common  estate  of  all  man-  the  disobedience  of  Adam,  ori- 
kind  is  noted  under  his  exam-  ginal  sin  is  extended  to  all  man- 
ample.  All  we  therefore  that  kind  ;  which  is  a  corruption  of 
descend  of  unclean  seed,  are  the  whole  nature,  and  an  here- 
born  infected*  with  the  conta-  ditary  disease,  wherewith  in- 
gion  of  sin,  yea,  before  that  we  f;ants  themselves  are  infected  in 
see  the  light  of  this  life,  we  are  their  mother's  womb,  and  which 
in  the  si'-ht ,  ef  God  filthy  and  produceth  in  man  all  sorts  of 
spotted.  F  ;r  who  can  bring  a  sin,  being  in  him  as  a  root  there- 
clean  thing  o  '  of  an  unclean  ?  of;  and  therefore  is  so  vile  and 
Not  one."  abominable  in  the  sight  of  God, 
B.  2.  ch.  1.  sec.  5.  that  it  is  sufficient  to  condemn 
"  Original  sin  is  the  per-  all  mankind." 
versenessand  corruption  of  our  Con.  i?.  D.  C.  Art.  15. 
nature,  which  first  maketh  us  The  Con.  of  the  Waldenses 
guilty  of  the  wrath  of  God,  and  declares,  that  "  Originall  sin  is 


*  Mr.  Vincent  says,  In  his  explanation  of  the  catechism,  that  the  corrup- 
tion of  our  nature  "  is  conveyed  by  natural  generation,  in  the  union  and 
conjunction  of  soul  and  body  ;  the  soul  being  destitute  or  void  of  original 
righteousness,  is  infected  with  this  corruption  as  liquor  is  tainted,  which 
is  put  into  a  tainted  vessel."  This,  according  to  Hopkinsianism,  is  an  odd 
conceit,  because  God  creates  the  soul  of  every  child  ;  because  no  soul  pro- 
ceeds even  instrumentally  from  earthly  parents,  and  because  there  is  no 
contact  between  body  and  spirit.  If  the  body  could  affect  the  soul,  it  could 
not  pollute  it,  because  there  is  no  sin  in  blood,  skin  and  bones.  With 
respect  to  the  want  of  original  righteousness.  It  is  no  more  criminal  in  man, 
than  in  a  toad,  or  spider,  or  any  other  animal.  He  who  gives  has  a  right  to 
withhold,  and  it  is  not  our  fault,  that  God  did  not  give  us  positive  right- 
eousness at  the  birth,  any  more,  than  that  he  did  not  bestow  on  all  the 
mental  powers  of  Paul.  In  short,  it  is  plain,  that  no  being  can  be  a  sinner;, 
until  he  has  simed.    Query.    /^  this  Calvinism,  or  JPelagianism^ 


HOPBJNSIANISM. 


is 


HOPKINS,                            AND  OTHERS. 

of  the    punishment  originally  "God  constituted  the    con- 
threatened,  nexion    between  him  and   his 
Syst   Vol.  I.  fi.  275  and 3\2.  posterity,  to  regulate  his  own 

"  It  is  not  to  be   supposed  conduct,  and  to  accomplish  his 

that  the  offence  of  Adam  is  im-  own  designs."    "  The  truth  is, 

fluted  to  them  to  their  condem-  there  was  neither  justice,  nor 

nation,  while  they  are  consider-  injustice,  in  God's  appointing 

ed  as   in  themselves,  in  their  Adam  our  public  head.     It  was 

own  persons,  innocent :  or  that  an  act  of    mere  sovereignty." 

they  are   guilty  of  the  sin   of  "  It  appears  from  the  leading' 

their  first  father,  antecedent  to  sentiments   in    this  discourse, 

their  own  sinfulness."  that  Adam  was  the  only  per- 

Syst.  Vol.  l./i.  319.  son  who  committed,  and  who 

"  This  sin  which  takes  place  was  guilty  of  original  sin.", 
in  the  posterity  of  Adam,  is  not  Eve  committed  her  Jlrst  sin, 
properly  distinguished  into  ori-  before  Adam  sinned,  and  all 
ginal  and  actual  sin,  because  it  men  commit  their  first  sin  ;  but 
is  all  reaily  actual,  and  there  is,  Adam^sjirst  sin,  is  called  origi" 
strictly  speaking,  no  other  sin  nal  sin,  because  God  constitu- 
but  actual  sin.  As  soon  as  sin  ted  it,  in  his  own  divine  mind, 
exists  in  a  child  of  Adam,  the  originating  sin  to  all  man- 
though  an  infant,  it  consists  in  kind.  Emmons'  \3th  Sermon, 
motion,  or  inclination,  of  the  Men  never  act  from  any 
same  nature  and  kind  with  sin  original  corruption,  for  God 
in  adult  persons."  "  puts  forth  a  fiositive  injluence 
Syst.  Vol.  l./i.328.  to  make  them  act  in  every  in- 

Children  are  only  born  in  sin,  stance  of  thtir  conduct." 

in  this  respect:  they  are  born  Emmons,  fi.  2^5. 

under  such  a  divine  constitu-  Neither  the  want  of  original 

tion,  that  they  begin  to  sin,  as  righteousness,    nor    the  mere 

soon  as  they  begin  to  act  as  mo-  want  of  conformity,  is  criminal 

ral  agents  ;  and  their  exercises  in  any  rational  creature, 

are  produced  as  Adam's  were,  Emmon^ft.  260,  261,  etfias^ 

by  God,  yet  so  as  to  be  free,  be-  sim. 

cause  they  nvill  nv hat  they  will.  «  The  fall  has  n«7Aermyiair- 

This  is    the    true  doctrine  of  ed,  nor    destroyed  any  of  the 

original  sin.  powers  or  faculties  of  men. 

Syst.  Vol,  1.  p.  3^9  and  330.  Mass.  M,  Magazine,  Ji,  369, 

of  Vol,  3. 
10 


74. 


CALVIKISM, 


CALVIN,                           ANb  OTHERS. 

then  also  bringeth  forth  works  naturally  engendered  in  us  ancl 

in  us,  which  the  scripture   call-  hereditaire."      "    All  the    off- 

eth  the  works  of  the  flesh    Gal.  spring  of  Adam  is  infected  with 

V.    19.      Therefore  these    two  this  contagion,   which  we  call 

points  are  distinctly  to  be  murk-  original    sin,    that    is,  a    stain 

ed,  namely,  that  we  being  in  all  spreading    itself   by    propaga- 

parts  of  our  nature  defiled  and  tion.'' 

corrupted  are  already  for  such  Con.  Prot.  French  Churches. 

corruption   only,    holden   wor-  "  All  men  since    the  fall  of 

thily  condemned  and  convicted  our    first    parents,   which    are 

before  God  to  whom  nothing  is  borne  by  the  coupling  together 

acceptable   but    righteousness,  of  male  and  female,  doe  toge- 

innocency  and  cleanness.    Yea,  ther  with  their  birth  bring  with 

and    very    infants    themselves  them  originall  sinne." 

bring  their  own  damnation  with  Con.  of  Saxony. 

them     from     their     mother's  «  By    which    transgression, 

womb.      Who,  although  they  commonly   called  original  sin, 

have  not  brought  forth  the  fruits  was  the  image  of  God  utterly 

of  their  iniquity,  yet  have  the  defaced  in  man." 


seed  thereof  enclosed  within 
them.  Yea,  their  whole  nature 
is  a  certain  seed  of  sin  ;  there- 
fore it  cannot  but  be  hateful  and 
abominable  to  God." 

B.  4.  ch.  15.  sec.  10. 


By  the  fall,  man  lost  all  abil- 
ity to  will  good  :  (i?.  2.  ch.  2. 
sec.  I.')  and  became  corrupt  in 
mind,  will,  body,  and  all  his 
powers  :  so  that  being  free  to 


Con.  C.Scot.  A. D,  1581. 

"  All  men   have    sinned  in 
Adam." 

Canons   R.   D.  C.    Head    1. 
Art.   1. 

"  The  sinfulness  of  that  estate 
whereinto  man  fell,  consisteth 
in  the  guilt  of  Adam's  first  sin, 
the  want  of  that  righteousness 
wherein  he  was  created,  and  the 
corruption  of  his  nature,  where- 
by he  is  utterly  indisposed  ancl 
disabled." 

Larger  Cat.   Q.   25.   Con.  P. 
C.  U.  S.fi.  in,  172  and  238. 

"  Originall  sinne  is  a  want 


evil,  and  having  sufficient  know-  of  originall  justice  which  ought 

ledge  to  render  him  inexcusa-  to  be  in  us.'* 

ble  ;  he  has  neither  the  ability  Con.  Saxony, 

nor  disposition    to  perform  a  "  Our  nature  is  so  corrupt, 


HOPKINSIAKISM. 


75 


HOPKINS,  A 

By  the  fall,  mankind  have  not 
lost  any  of  their  natural  powers, 
or  ability  to  obey  :  but  they  are 
infallibly  subject  to  a  total  mo- 
ral dejiravity<i*  which  consists 
entirely  in  their  own  voluntary 
exercises,  and  is  their  own  sin : 
or,  by  a  divine  constitution  they 
have  only  a  sinful  choice,  unxil 
they  are  regenerated,  or  are 
made  the  subjects  of  the  first 
benevolent  choice.f 

^yst.  Vol.  \,p.  325  to  443. 


There  is  neither  corruption 
of  nature,  nor  blindness  of  mind, 
nor  defect  in  any  of  the  powers 
of  the  soul,  consequent  upon 
the  apostacy,  aside  from  the 
corrupt  volitions  which  consti- 
tute the  heart. 

Syst.  Vol.  1 .  Part  2.  ch.  4. 
and  Fart  1.  ch.  4. 


ND  OTHERS. 

The  fall  has  not  so  disabled 
men,  but  that  "  they  can  love 
God,  repent  of  sin,  believe  in 
Christ,  and  perform  every  re- 
ligious duty,  as  well  as  they  can 
think,  or  speak,  or  walk." 

Emmons  J  p,  246-. 

"  Men  have  lost  none  of  their 
ability  to  obey  his  commands 
by  the  fkll."  "  They  are  *as 
really  able  to  obey  every  divine 
command,  as  Adam  was,  when 
he  came  out  of  the  forming 
hand  of  his  Maker.'* 

M.'M.  )yiag.  Vol.  3./Z.  365., 


"  Impenitent  sinners  are  as 
really  possessed  of  strength  or 
capacity  to  love  and  serve  God 
as  saints.  Their  power  or  ca- 
pacity to  obey  the  divine  com- 
mands, is  as  great  as  to  disobey 
them." 
Mass.  M.  Mag,  Vol  3.  /2.  415. 


*  A  distinction  is  observed  by  Hopkins  and  others,  between  total  and 
universal  depravity.  Total  moral  depravity  is  an  entire  depravation  of  the 
heart  or  affections ;  and  this  the  Hopkinsians  admit :  bat  universal  depravity 
means  the  defilement  of  the  understanding,  conscience,  and  all  the  natural 
poxvers  of  the  soul,  as  well  as  of  the  cort^ia/ affections  ;  wliich  they  deny. 

t  It  is  granted,  however,  that  the  natural,  intellectual  faculties,  which 
are  created  in  us,  as  perfect  as  in  Adam,  are  often  perverted  by  the  heart : 
and  the  rays  of  lig-ht,  which  would  otlierwise  come  directly  to  our  minds 
from  the  ORB  of  truth,  are  refracted,  by  the  ba§e  iBodium  interposed 
\vthe  affef^.t;ons,     Syst.  vol.  l.p  341  and  342- 


'"  CALVINISM. 

CALVIN,  AND  OTHERS. 

good  work,  until  both  are  af-  so  weak,  and  unperfit,  that  we 
forded  him  by  the  special  grace  are  never  able  to  fulfil  the  works 
of  God.*  of  the  law  in  perfection  " 

B.2.ch.  I.  sec.^,9.  B.2.ch.  Con.  C.  Scot.  ji.  D.  1581. 

3.  sec,  26.  and  ch.  3.  sec,  6.  B.  «  Originall  sin  proceeding 
2.  ch.  3.  sec.  14.  and  B.  2.  ch,  5.  by  inheritance  possesseth  the 
^^^'  "'  whole  nature,  and  doth  furious- 

ly rage  therein." 

Con.  of  the  IValdenses. 
"  Man,  by  his  fall  into  a  state 
of  sin,  hath  wholly  lost  all  abil- 
ity of  will  to  any  spiritual  good 
accompanying  salvation  ;  so  as 
a  natural  man  being  altogether 
*'    Therefore    we    may    not    averse  from  that  which  is  good, 
otherwise  expound  that  which    and  dead  in  sin,  is  not  able,  by 
is  said,  that  we  are    dead    in    his  own  strength,   to  convert 
Adam,  but  thus,  that  he  in  sin-    himself  or  to  prepare  himself 
iiing  did  not  only  purchase  mis-    thereunto." 
chief  and  ruin  to  himself,  but         Say.  Plat.  Con.  C.  Scot.  Con. 
^Iso    threw    down   our  nature    P.  C  U.  S.  ch.  9.  sec.  3. 
lieadlong  into  like  destruction.     "  In  the  third  petition,  (whichis 
And  that  not  only  to  the  cor-     Thy  nvill  be  done  in  earth  as  it  is 
ruption  of  himself,  which  per-    mAea-y en,)  acknowledging,  that 
taineth  nothing  to  us,  but  be-    by  nature  we  and  all  men  are 
cause  he  infected  all  his  seed    not  only  utterly  unable  and  un- 
with  the  same  corruption  where-    willing  to  know  and  do  the  will 


*  The  difference  in  the  two  systems  will  be  very  evident  to  all,  who  shall 
read  Dr.  Hopkins'  suoimary  of  his  own  sentiments  on  the  apostacy.  It  "  is 
the  result  of  a  constitution  which  is  perfectly  agreeable  to  the  nature  of 
things; 'reasonable,  wise  and  good"  «  The  children  of  Adam  are  not 
guilty  of  his  sin,  are  not  punished,  and  do  not  suffer  for  that  any  farther 
than  they  implicitly  or  expressly  approve  of  his  transgression,  by  sinning^ 
as  he  did."  "  Their  total  moral  corruption  and  sinfulness,  is  as  much  their 
own  sin,  and  as  criminal  in  them,  as  it  could  be  if  it  were  not  in  conse- 
quence of  the  sin  of  the  first  father  of  the  human  race;  or  if  Adam  had  net 
sinned."  "  They  are  under  no  inability  to  obey  the  law  of  God,  which 
does  not  consist  in  their  sinfulness  and  opposition  of  heart  to  the  wiU  ^f 
God."    >S)'jf.  W.  1.J&.  443. 


HOPKINSIANISM. 


77 


HOPKINS,                          AND  OTHERS. 

<^  Therefore  when  Adam  had  "  If  he  had  transmitted  to  us 

sinned,  by  this  the    character  a  corrufit  nature^  or    a  sinful 

and  state  of    all  his  posterity  princifile^  we   might  have  had 

were  fixed,  and  they  were  by  some  ground  to  suppose,  that 

virtue  of    the    covenant  made  we  were  obliged  to  sin,  by  the 

with  Adam,  constituted  or  made  fatal  influence  of  his  first  trans- 

(not  bom)   sinners  like  him;  gression.      But  since  that  sin 

and  therefore  were  considered  neither  directly,  nor  indirectly, 

as  such,  before  they  had   actual  ever  affected  either  our  natural 

existence.  It  ivas  made  certain,  or  moral  faculties,  it  is  certain,** 

and  known  and  declared  to  be  &c. 


so,  that  all  mankind  should  sin, 
as  Adam  had  done,  and  fully 
consent  to  his  transgression, 
and  join  in  the  rebellion  which 


JEmmons,  ft.  320. 


"  Their  total  depravity  is  of 


he  began  ;  and,  by  this,  bring    a  moral  nature,  and  entirely  dis- 
upon   themselves  the  guilt  of    tinct  from  their  moral /zower*." 


their  father*s  sin,  by  consenting 
to  it,  joining  with  him  in  it,  and 
making  it  their  own  sin.** 

8yst,  Vol.  \./i.  319,  329. 


Jbid.fi.  331. 


"  Their  intellectual  facul- 
ties remain  uncorrupt.  Their 
perception,  reason,  conscience, 
are  in  their  full  strength  and 
vigour." 

Emmons,  fi.  343. 


^*  If  the  natural  depravity  and 
powers  of  mankind  were  deba- 
sed and  sunk,  and  become  much 
less,  and  more  feeble,  inde- 
pendent of  any  moral  depravity 
or  sinfulness  of  theirs,  this 
would  not  be    their  sin  ;    nor 


"  The  moral  corruption  of 
human  nature  is  of  great  anti- 
quity.** 

Ibid.  fi.  30(5. 


"  Total  depravity  does  not 
imply  that  the  bodies  of  men 
are  depraved.**  "  The  total 
depravity  of  man  does  not  im- 


78 


CALVINISM. 


CALVIN,  AN 

into  he  was  fallen.  For,  other- 
wise the  saying  of  Paul  could 
not  stand  true,  Eph.  i.  3.  that  all 
are  hy  nature  the  sons  of  wrath, 
if  they  were  not  already  accurs- 
ed in  the  womb.  And  it  is  ea- 
sily gathered  that  nature  is 
there  meant,  not  such  as  it  was 
created  by  God,  but  such  as  it 
was  corrupted  in  Adam.  For 
it  were  not  convenient  that  God 
should  be  made  the  author  of 
death.  Adam  therefore  so  cor- 
rupted himself,  that  the  infec- 
tion passed  from  him  into  all 
his  offspring.  And  the  heaven- 
ly Judge  himself,  Christ,  doth 
also  plainly  enough  pronounce, 
that  all  are  born  evil  and  cor- 
rupted, where  he  teacheth,  that 
whatsoever  is  born  of  the  flesh, 
is  flesh,  John  iii.  6.  and  that 
therefore  the  gate  of  life  is 
closed  against  all  men,  until 
they  be  begotten  again." 

B.  2.  ch,  l.sec.  6. 


'-  And  Paul  there  taketh 
away  all  doubt :  teaching  that 
corruption  resteth  not  in  one 
part  alone,  but  that  nothing  is 
pure  and  clean  from  the  deadly 
infection  thereof.  For  speak- 
ing of  corrupted  nature,  he  doth 
not  only  condemn  the  inordi- 
nate motions  of  appetites  that 


D  OTHERS. 

of  God,  but  prone  to  rebel,'' 
&c.  "we 'pray,  that  God  would 
by  his  spirit  take  away  from 
ourselves  and  others  all  blind- 
ness, tveaktiessy  indisposedness, 
and  pei'verseness  of  heart;  and 
by  his  grace  make  us  able  and 
ivilling  to  know,  do,  and  sub- 
mit to  his  will  in  all  things.'* 

Larger  Cat.  Q.  192. 

"Man  was  originally  formed 
after  the  image  of  God.  His 
understanding  was  adorned  with 
a  true  and  saving  knowledge  of 
his  Creator,  and  of  spiritual 
things  ;  his  heart  and  will  were 
upright ;  all  his  affections  pure ; 
and  the  whole  man  was  holy  ; 
but  revolting  from  God  by  the 
instigation  of  the  devil,  and  abu- 
sing the  freedom  of  his  own 
will,  he  forfeited  these  excel- 
lent gifts,  and  on  the  contrary 
entailed  on  himself  blindness 
of  mind,  horrible  darkness,  va- 
nity and  perverseness  of  judg- 
ment ;  became  wicked,  rebel- 
lious and  obdurate  in  heart  and 
will,  and  impure  in  his  affec- 
tions." 

Canons  R.  D.  C.  Head  3. 
Jrt.  I. 

"And  whereas  some  affirme 
that  so  much  integritie  of  minde 
was  left  to  man  after  his  fall, 
that  by  his  natural  strength  and 
good  works  he  is  able  to  convert 
and  prepare  himself  to  faith  and 
the  invocating  of  God,  it  is  flat- 


H0PKIKSIANIS5I. 


79 


HOPKINS,  AND  OTHERS. 

could    they  be  answerable  or    ply  that  his  reason,  judgment? 
blamed  for  it.'*  or  conscience  are  depraved." 

^yst,  VoL  l,/i.  334.  Sfiring's  Disquisition. p.  V. 


All  sin,  both  original  and  ac- 
tual consists  entirely  in  exer- 
cises of  self-love. 

Vol.  I,  /I.  344  to  35^. 


^«  Thus  it  appears  from  scrip- 
ture, and  the  reason  and  nature 
of  things,  that  the  sin  vi^hich  en- 
tered into  the  world  by  one 
man,  the  father  of  the  human 
race,  and  has  spread  to  all  his 
children,  [not  by  generation  but 
by  divine  communication,]  by 
which  they  are  totally  corrupt- 
ed, and  involved  in  guilt  and 
ruin,  consists  in  self-love.  No- 
thing but  that  which  has  the  na- 
ture of  selfishness  is  sin  ;  and 
tliis  is  in  its  own  nature,  and  in 
every  degree,  a  transgression 
of  the  law  of  God,  and  contrary 
to  true  holiness.  It  is  useful 
and  important  that  we  should 
bave  this  scriptural  idea  of  ho- 


"  Please  to  remember  tha" 
your  wicked  nature  is  your  own 
in  the  most  personal  sense. 
For,  though  we  are  sinners  by 
Adam ;  though  there  is  an 
established  coiuiexion  between 
the  sin  of  Adam  and  the  sin  of 
his  posterity ;  though  all  the 
children  of  men  are  by  nature 
totally  depraved  inconsequence 
of  Adam's  sin  ;  yet  sin  is  a  fier-' 
sonal  quality.  And  as  your 
hearts  and  souls  are  your  own, 
and  not  the  hearts  and  souls  of 
other  men  ;  as  your  thoughts 
and  volitions  are  your  own,  and 
not  the  thoughts  and  volitions 
of  others  ;  so  your  sin  and  evil 
nature  are  your  own,  and  not 
the  sin  and  evil  nature  of  ano- 
ther." "  David  in  his  penitential 
confession  evidently  refers  to 
the  established  connexion  be- 
tween the  sin  of  Adam  and  his 
posterity.  For,  he  says,  with 
the  note  of  attention,  *  Behold, 
I  was  shapen  in  iniquity  and  in 
sin  did  my  mother  conceive 
me.'  But  he  does  not  confess 
the  sin  of  Adam,  any  more  than 
the  sin  of  Seth  :  nor  will  any 
other  man  who  is  the  subject 


so 


CALVINISM, 


CALVIN,  AND  OTHERS. 

appear,  but   especially  labour-    ly  contrary   to  the  Apostolike 


eth  to  prove  that  the  under- 
standing mind  is  subject  to 
blindness,  and  the  heart  to  per- 
verseness.* 

B.  2.  ch.  1.  sec.  9. 


doctrine  and  the  true  consent  of 
the  Catholike  Church  '* 

Con.  of  Wirtemberge. 
By  the  fall,  man  "  did  so  es- 
trange himselfe  from  God  the 
fountaine  of  all  righteousncsse 
and  of  all  good  things,  that  his 
nature  is  become  altogether  de- 
filed, and  being  blind  in  spirit, 
and  corrupt  in  heart,  hath  utter- 
ly lost  all  that  integritie.  For 
although  he  can  somewhat  dis- 
cerne  between  good  and  evill, 
yet  we  affirme  that  whatsoever 
light  he  hj^th,  it  straight  ways 
becometh  darknesse,  when  the 
is  sound  and  perfect,  which  is    question  is  of  seeking  God,  so 


"  Soundness  of  the  under- 
Standing  mind  and  uprightness 
of  heart  were  then  taken  away 
together,  and  this  is  the  corrup- 
tion of  natural  gifts.  For  though 
there  remain  somewhat  left  of 
understanding  and  judgment, 
together  with  will,  yet  can  we 
not  say  that  our  understanding 


both  feeble  and  drowned  in  ma- 
ny darknesses.  As  for  the  will, 
the  perverseness  thereof  is 
more  than  sufficiently  known.** 
B.  2.  ch.  2.  sec.  12. 


that  by  his  understanding  and 
reason  he  can  never  come  to 
God.'* 

Con.  France,  A.  D.  1566. 
The   Con.   of  jiusfiurge^  in 
1530,  taught  the  same  doctrine, 
nearly  in  the  same  words. 


*  The  sentiments  of  the  Calvinists  and  Hopkinsians  being  different,  with 
respect  to  the  nature  of  the  fall  and  its  consequencesy  it  is  no  wonder  that 
they  should  address  sinners  in  different  language.  The  former  say, 
"  Sinners,  you  are  infected  witli  original  si?i,  as  well  as  guilty  of  actual 
transgression.  You  are  %veai  as  well  as  %vicked  ;  having  neither  the  power, 
nor  the  disposition  to  please  God.  Still  you  are  bound  to  obey  God,  be- 
cause he  commands  obedience  ;  and  it  is  your  crime  as  well  as  your  tniseryy 
that  you  are  ruined  in  body,  soul  and  spirit.  If  God  do  not  make  you 
alivey  in  all  your  powers,yrom  the  deady  you  must  be  damned."  Thus  they 
speak,  that  God  may,  by  his  word,  make  the  sinner  feel  his  need,  and  ac- 
cept  of  the  Saviour.  The  latter  say,  "  Sinners  you  need  notlament  original 
sin :  repent  of  your  own  sins ;  for  you  are  perfectly  able  to  repent  and  keep 
the  whole  law.  You  see,  then,  how  rebellious  you  are  !  So  much  you  have 
sinned,  as  you  have  deviated  from  perfect  obedience.  Now  if  God  do  not 
make  you  milling  to  do  %;  hat  you  are  able,  you  perish." 


H0PKINSIANISM,  SI 

HOPKINS,  AND  OTHERS. 

iiness  and  sin,  as  it  will  put  us  of  a  proper  share  of  conviction, 
under  advantage  to  know  how  For  sin  is  a  iiersonal  quality y* 
far  we  are  sinful  ourselves,  or    and  cannot  be  transferred  from 

*  It  is  strange,  that  Dr.  Spring,  having  severely  satirized  Dr.  Tappan 
for  using  one  kind  of  language  in  his  theological  writings,  and  another  in 
his  practical  addresses,  should  himself  commit  the  same  fault.  Ever}' 
where,  in  his  p')lemical  disquisitions,  through  244  pages,  he  affirms,  that 
jsin  is  an  evil  volition,  and  that  sinfuhiess  can  be  predicated  of  nothing  else  : 
but  when  he  comes  to  the  conclusion  of  his  book,  to  *'  a  praci  ical  ad- 
dress TO  SINNERS,"  he  solemnly  declares,  that  sin  is  a  personal 
Q.uALiTy:  or,  which  is  the  same,  a  quality  o^e  a  person.  This  he 
toot  only  says,  but  repeats  ;  and  in  addition,  reminds  sinners,  that  their 
heart*,  souls,  and  thoughts,  as  well  as  their  volitions  are  their  own,  and 
therefore,  their  sins  are  their  own.  In  his  theoreiicai  disquisition  he  said,  that 
thought  was  not  of  a  mora/ nature,  and  that  sin  was  something  entirely  ino^' 
ral,  consisting  in  volition.  Very  little  thought  will  convince  any  one,  that 
tliere  is  some  difference  between  action,  and  the  quality  of  action  ;  between 
volition,  and  the  quality  of  volition  ;  and  more  especially,  between  volition 
and  personal  quality.  Since,  however,  "  sin  is  a  quality,"  why  may  not  the 
Calvinistic  doctrine  of  origindl  sin  be  true  ?  Why  may  not  David  have  had 
reference  to  something  besides  a  divine  constitution,  a  'inental  arrangement 
of  the  Godhead,  when  he  said,  "  Behold,  I  was  shapen  in  iniquit)'^,  and  in 
sin  did  my  mother  conceive  me  r" 

To  this  the  Hopkinsians  reply  ;  if  you  will  not  admit  a  figurative  con- 
struction of  David's  words,  you  must  take  them  literally,  and  say,  that 
there  was  sin  in  the  shape  of  David's  body,  while  he  was  in  the  womb;  and 
that  his  tnother^s  act  of  conception  was  sinful.  This  will  bring  3'ou  to  the 
necessity,  of  predicating  sin  of  shapes,  mathematical  figures,  and  triangles. 
You  must  admit  also,  that  it  is  a  crime  to  propagate  our  species.  We  af- 
firm, that  sin  belongs  alone  to  moral  action  :  that  generation,  conception, 
the  growth  of  the  fetus,  and  parturition,  are  all  physical  ejects  of  physicial 
causes,  and  therefore  partake  no  more  of  sin  or  holiness,  than  the  germina- 
tion or  fructification  of  a  tree.  It  is,  for  the  same  reason,  no  sin,  1st,  To 
be  born :  nor,  2dly,  To  be  born,  with  such  corporal  and  mental  faculties 
as  God  was  pleased  to  create ;  nor,  3dly,  To  retain  these  natural  powers. 
Should  an  infant  exist  one  moment,  after  birth,  or  after  animal  life  was 
commenced,  before  he  had  a  moral  exercise  of  love  or  hatred,  he  would  in 
that  moment  be  as  innocent  as  a  lamb.  But,  by  the  divine  decree,  since 
Adam  has  sinned,  it  is  certain,  that  the  first  moral  exercise  of  every  ra- 
tional being,  will  ba  sinful,  and  every  subsequent  one,  until  he  is  renewed; 
which  is  fitly  called  the  corruption  of  his  vioral  nature.  JVo  other  nature 
is  capable  of  moral  corruption,  or  sin  ;  for  you  might  as  well  talk  of  a  sin- 
ful shrub,  of  a  sinful  lamb,  or  of  a  sinful  viper,  as  of  a  sinful  mental  consti- 
tution, or  of  a  sinful  animal  nature^,  or  of  sinful  animal  passionjfj, 

U 


^^  CALVINISM. 

CALVIN,  AND  OTHERS. 

All  men  by  the  fall  are  so        No  man  has  the  ability^  since 

completely  disabled,  that  they  the  apostacy,  to  do   any  good 

are   not  only  dependent  upon  work,  until  he  is  770^  only  disfio- 

special  grace  for  their   ability  sed^  but  enabled  by  the  actual 

to  will  good,  but  for  their  very  influence  of  the  Holy  Ghost, 
first  beginning   to    think  well.         Say.  Plat.  Con.  C.  Scot.  Con. 

B.  2.  ch.  2.  sec.  27.  P.  C,  U.  S.  ch.  16.  sec.  3. 

The  Calvinists  rejoin :  "  you  deny  the  doctrine  of  original  sin  ;  and 
^vrongfully  call  yourselves  Calvinists.  You  charge  all  sin  upon  God;  and 
make  him,  the  agent,  or  the  person  who  commits  all  iniquity.  The  scrip- 
tures say,  that  we  "are  by  nature  children  of  wrath."  JK'^ature  you  falsely 
call  moral  constitutio?i.  It  is  better  to  give  heed  to  the  plain  language  of 
the  scriptures,  than  to  your  "  philosophy,  falsely  so  called."  Oui-  Saviour 
speaks,  Mat.  xv.  19.  of  *'  evil  thoughts,'*  as  well  as  evil  desires,  or  voli- 
tions. Paul  says,  "  I  know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no 
good  thing.'*  "  For  vi^hen  we  were  in  the  flesh,  the  rtiotions  of  sin  which 
were  by  the  law,  didwori  in  our  members,  to  bring  forth  fruit  unto  death.'* 
<?en.  V.  3.  "  Adam  begat  a  son  in  his  own  likeness,  after  his  image."  Job 
xiv.  4.  "  Who  can  bring  a  clean  thing  out  of  an  unclean  '  not  one."  Job 
?tv.  14.  "  What  is  man  that  ho  should  be  clean  ?  and  he  which  is  born  of 
a  woman,  that  he  should  be  righteous  ?'* 

The  natural  effects  of  the  fall  are  also  described  in  this  manner. 
"  There  is  no  light  in  them."  Isa.  viii.  20.  "  Having  the  understanding  dark- 
ened, being  aUenated  from  the  life  of  God,  through  the  ignorance  that  is  in 
them,  because  of  the  blindness  of  their  heart."  Efih.  iv.  8.  "  The  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God ;  for  they  are  foolishness 
unto  him  ;  neither  can  he  know  them,  because  they  are  spiritually  discern- 
ed." 1  Cor.  ii.  14.  **  Ye  were  once  darkness,  but  now  are  ye  light  in  the 
Lord."  Eph.  v.  8.  "  Taking  vengeance  on  them  that  knonu  not  God." 
2  Thess.  I  8.  "  The  flesh  lusteth  against  the  spirit."  Gal.  v.  17.  "  Let  us 
cleanse  ourselves  from  all  flltkiness  of  the  flesh  ajid  spirit,  perfecting 
holiness."  2  Cor.  vii.  1.  Because  of  tlie  original  corruption  of  the  Tjhole 
^nan,  it  is  written  :  "  glorify  God  in  your  body,  and  in  your  spirit."  1  Cor. 
vi.  20.  "  That  she  may  be  holy  both  in  body,  and  in  spirit."  1  Cor.  vii.  34. 
"  And  the  very  God  of  peace  sanctify  you  wholly  :  and  I  pray  God  your 
whole  spirit,  and  soul,  and  body  be  preserved  blameless."  1  Thest.  v.  23. 

In  addition  to  the  doctrine,  that  men  are  born  with  a  native  depravity, 
which  pervades  the  whole  man,  the  Calvinists  maintain,  that  all  men  are, 
by  imputation,  guilty  in  the  sight  of  God,  of  the  first  sin  of  Adam  ;  even 
in  the  same  scitse  in  which  a  believer  is  righteous  by  the  obedience  of  the 
second  Adam,  the  Lord  from  heaven. 

That  all  men  sinned  nvith  Jldam,  and  fell  rjith  him,  in  liis  first  trans-, 
^ression,  is  clearly  taught,  tliey  think,  in  Rovi.  v.  12.  Avhere  the  apostle  as- 
^srtSj  that,  ^^  by  one  man  sin  entered  into  the  world,  and  death  by  sin  ;  au^ 


HOPKINSIANISM.  83 

HOPKINS,  AND  OTHERS. 

^vhatis  sin  in  us,  as  Well  as  to    one  to  Another,  any  more  than 

judo^e  of  the  moral  corruption    the  heart  or  soul  of  one  man 

of  mankind."  can  be  transferred  to  another." 

FoL  l./i.  352.         Spiring' s  Disquisition^ fi.  246, 

247. 

so  death  passed  upon  all  men,  for  that  all  have  sinned."  In  commenting 
on  this  passage,  the  leai^ncd  Professor  Witsius  has  given  the  sum  of  Cal- 
vinistic  doctrine. 

"  To  illustrate  the  apostle's  meaning",  we  must  observe  these  things  : 
1st,  It  is  v^xj  clear  to  any  not  under  the  power  of  prejudice,  that  when 
the  apostle  affirms  that  all  haiis  sinned,  he  speaks  of  an  act  of  sinning,  or 
of  an  actual  sin  ;  the  very  term,  to  sin,  denoting  an  action.  'Tis  one  tiling 
to  sin,  another  to  be  sinful,  if  I  may  so  speak.  2dly,  When  he  affirms  all 
to  have  sinned  ;  he  under  that  universaUty,  likewise  includes  tliose,  who 
have  no  actual,  proper  and  personal  sin,  and  who,  as  he  himself  says,  hwoe 
not  sinned  after  the  similitude  of  Adaon's  transgression  ;  verse  14.  Conse" 
quently  these  are  also  guilty  of  some  actual  sin,  as  appears  from  their 
death  ;  but  that  not  being  their  own  proper,  personal  sin,  must  be  the  sin 
of  Adam,  imputed  to  them  by  the  just  judgment  of  God  Sdly,  By  these 
words,  l(p  a  TTccvreg'^vi/Ltx^roVy  for  that  all  have  sinnedy  he  gives  the  rea- 
son why  he  had  asserted  that  by  the  sin  of  one  man  death  passed  upon  all. 
This,  says  he,  ought  not  to  astonish  us,  *  for  all  have  sinned.*  If  we  must: 
understand  this  of  some  personal  sin  of  each,  either  actual  or  habitual,  the 
reasoning  would  not  have  been  just,  and  worthy  of  the  apostle,  but  mere  trio 
fling.  For,  his  argument  would  be  thus,  that  by  the  one  sin  of  one  all  were 
become  guilty  of  death,  because  each  in  particular  had,  besides  that  onp 
and  first  sin,  his  own  personal  sin  :  which  is  inconsequential.  4thly,  The 
scope  of  the  apostle  is  to  illustrate  the  doctrine  of  justification  he  had  be^ 
fore  treated  of.  The  substance  of  which  consisted  in  this,  that  Christ,  in 
virtue  of  the  covenant  of  grace,  accompUshed  all  righteo\isness  for  hisf 
ehosen  covenant  people,  so  that  the  obedience  of  Christ  is  placed  to  their 
charge,  and  they,  on  account  thereof,  are  no  less  absolved  from  the  guilt 
and  dominion  of  sin,  than  if  they  themselves  had  done  and  suffered!, 
in  their  own  persons,  what  Christ  did  and  suffered  for  them.  He  declares, 
that  in  this  respect,  Adam  was  the  type  of  Christ,  namely,  as  answering 
to  him.  It  is  therefore  necessary,  that  the  sin  of  Adam,  in  virtue  of  the 
covenant  of  works,  be  so  laid  to  the  charge  of  his  posterity,  who  are  com- 
prised with  him  in  the  same  covenant,  that  on  account  of  the  demerit  of 
his  sin,  they  are  born  destitute  of  original  righteousness ,  and  obnoxious  to  every 
kind  of  death,  as  much  as  if  they  themselves,  in  their  own  persons,  had 
done  what  Adam  did.  Unless  we  suppose  this  to  be  Paul's  doctrine,  hi| 
words  are  nothing  but  mere  empty  sound." 

Economy,  JB.  I.  ch.  8,  fee,  31, 


0ALtVlKlS]MV 
CHAPTER  IX. 

OF  ATOSEMEJVT  AjYB  JUSTIFIC.iTieM 


CALVIN,  AN 

"  If  we  look  only  upon  the 
JsLWi  we  can  do  nothing  but  be 
discouraged,  be  confounded, 
and  despair,  forasmuch  as  by  it 
"We  are  all  damned  and  cursed  " 
List.  B.  2.  clu  7.  sec.  4. 

"  All  that  we  have  hitherto 
said  of  Christ,  is  to  be  directed 
to  this  mark,  that  being  damned, 
dead,  and  lost  in  ourselves,  we 
may  seek  for  righteousness,  de- 
liverance and  salvation  in  him/' 
Inst.  B.  I.ch.  X^.sec.  1. 

God  loved  men  as  his  crea- 
tures, while  he  hated  them  as 
self-created  sinners,  and  there- 
fore sent  his  Son,  to  obey  and 
suffer  as  a  substitute. 

Inst.  B.  2.  ch.  16.  sec.  4. 

"  Now  when  it  is  demanded 
how  Christ  hath  done  away  our 
sins,  and  tak^n  away  the  strife 
between  us  and  God,  and  pur- 
chased such  righteousness  as 
might  make  him  favourable  and 
well  willing  towards  us  ;  it  may 
be  generally  answered,  that  he 
hath  brought  it  to  pass  by  the 
whole  course  of  his  obedience. 
Which  is  proved  by  the  tes- 
timonies of  Paul ;  (Rom.  V.  19.) 
As  by  one  man's  offence  many 
ivere  made  sinners,  so  by  one 
span's  ededience  we  are  ma«l^ 


I?  OTHERS. 

"  It  pleased  God,  in  his  cter ' 
nal  purpose,  to  choose  and  or- 
dain the  Lord  Jesus,  his  only  be- 
gotten Son,  to  be  the  Mediator 
between  God  and  man  ;  the  Pro* 
phet,  Priest  and  King;  the  Head 
and  Saviour  of  his  church  ;  the 
Heir  of  all  things ;  and  Judge 
of  the  world;  unto  whom  he 
did  from  all  eternity  give  a  fieo- 
jile  to  be  his  seedy  and  to  be 
by  him  in  time  redeemed^  calledj 
justified,  sanctified  and  glori- 
fied." 

Con.  C.  Scot.  Say.  Flat.  Cori^ 
P.  C.  17.  S.ch.  8.  sec.  1. 

"  We  believe  that  God,  who 
is  perfectly  merciful  and  just, 
sent  his  Son  to  assume  that  na- 
ture, in  which  the  disobedience 
was  committed,/^©  inake  satisfac- 
tion in  the  same,  and  to  bear  the 
punishment  of  sin  by  his  most 
bitter  passion  and  death.  God 
therefore  manifested  his  justice 
against  his  Son,  when  he  laid 
our  iniquities  upon  him,  and 
poured  forth  his  mercy  and 
goodness  upon  us." 

Con.  R.  D.  C.  Art.  20. 

Christ  voluntarily  undertook 
the  office  of  a  Surety^  "which, 
that  he  might  discharge,  he  waS 
made  under  the  law,  and  did 


BoPKINSIAl^Sm 


SS 


CHAPTER  IX. 

QP  ATOjYEME^rr  AJ^D  JUSTIFICATIOJ^. 


HOPKINS,  AND  OTHERS. 

The  divine  law  requires  per-  "  That  the  moral  charactei^ 
dGect  obedience,  under  penalty  o^  God  should  be  truly  delinea- 
of  punishment,  proportioned  to  ted  in  his  government,  is  what 
the  demerit  of  transgression,  is  of  primary  and  principal  im- 
"  Man  by  transgression  has  in-  portance  ;  because  with  this  is 
curred  the  penalty  of  this  law  certainly  connected  the  order, 
and  fallen  under  the  curse  of  the  harmony,  and  the  greatest 
it."  "This  curse  cannot  be  good  of  the  universe.  Thecha- 
taken  off,  and  man  released,  un-  racter  of  God  being  infinitely 
til  it  has  its  effect,  and  all  the  excellent,  and  in  itself  most  per- 
evii  implied  in  it  be  suffered."  fectly  harmonious  ;  when  it  is 
Syst.  VoL  l,fi.  465.    truly  delineated  in  his  govern- 

«  The  law  of  God  does  admit  ment,  must  of  necessity  be  pro- 
of a  substitute^  both  in  obeying  ductive  of  the  greatest  good 
the  precepts,  and  sufferings  the  and  harmony  among  his  crea- 
penalty  of  it"  tures.     To  manifest  the    real 

Syst.  Vol.  l./z.  492.    excellencies  of  the  divine  cha- 

«  Christ  suffered  for  sin,  was  racter,  therefore,  it  was  that  the 
made  a  curse,  that  is,  suffered  law  was  originally  given  ;  and 
the  curse  of  the  law,  the  curse  for  the  same  end  was  it  esta- 
of  God  ;  and  in  his  sufferings  blished  by  such  awful  sanctions. 
he,  in  a  sense,  suffered  and  felt  The  honour  of  the  law  of  course 
the  displeasure  and  wrath  of  is  evidently  maintained,  and  the 
God  ;  and  the  anger  of  God  ends  of  government  answered^ 
against  sin  and  the  sinner  was  whenthatcharacter,  with  which 
in  a  high  and  eminent  degree  the  supreme  ruler  invests  him- 
manifested  and  expressed  in  self  in  the  various  parts  of  his 
the  sufferings  and  death  of  law,  is  exhibited  and  supported 
Christ."  Ibid.fi.  491.    in     administration.      So     that 

«  The  law  could  not  be  ful-  whenever  God's  just  and  reat 
filled  by  Jesus  Christ  without  displeasure  against  sin,  is  ex* 
his  suffering  the  penalty  of  it,    hibited  in  some  other  way,  V> 


8^ 


CALVINISM* 


CALVIN,  AND  OTHERS, 

righteous.       And    in    another  perfectly  fulfil  it;  endured  most 

place,  (Gal.  iv.  4.)  he  extendeth  grievous  torments  immediately 

the  cause  of  the  pardon  that  de-  in  his  soul,   and  most  painful 

livereth  us  from  the  curse  of  sufferings  in  his  body ;  was  cru- 

the  law,   to  the  whole  life  of  cified,  and  died ;    was  buried^ 

Christ,  saying ;   when  the  ful-  and  remained  under  the  power 

ness  of  time  was  come,  God  of  death,  yet  saw  no  corrupdon. 

sent  his  Son,  made  of  a  woman.  On  the  third  day  he  arose  from 

subject  to  the  law,  to  redeem  the  dead,'*  "  ascended  into  hea- 

them  that  were  under  the  law :  ven,"    "  maketh  intercession  ; 

and  so  affirmed  that  in  his  very  and  shall  return,  to  judge  men 

baptism,  (Matt.  iii.  25.)  was  ful-  and  angeis." 
filled  one  part  of  righteousness,        "  The  Lord  Jesus,  by  his  per- 

that  he  obediently  did  the  com-  feet  obedience  and  sacrifice  of 

mandment  of  his  Father.     Fi-  himself,  which  he  through  the 

nally,    from  the   time  that  he  eternal  Spirit  once  offered  up 

took  upon  him  the  form  of  a  unto  God,  hath  fuby  satisfied 

servant,  he  began  to  pay  the  the  justice  of  his  Father;  and 

ransom  to  redeem  us.     But  the  purchased   not    only   reconcil- 

scripture,  to  set  out  the  manner  iation,  but  an  everlasting  inhe- 

of  our  salvation  more  certainly,  ritance  in  the  kingdom  of  heav- 

doth  ascribe  this  as  peculiar  and  en,  for  all  those  whom  the  Fa- 

properly  belonging  to  the  death  ther    hath    given    unto   him." 

of  Christ."     "  And  yet,  is  not  «  To  all  those  for  whom  Christ 

the  rest  of  his  obedience  exclu-  hath  purchased  redemption,  he 

ded,  which  he  performed  in  his  doth   certainly  and   effectually 

life  :  as  Paul  comprehendeth  it  apply    and    communicate    the 

wholly,  (Phil.  i.  7.)  from  the  be-  same." 

ginning  to  the  end,  in  saying,  Say.  Plat.  Coii.  C.  Scot.  Con.. 
that  he  abased  himself,  taking  P.  C.  U.  S.  du  8.  sec.  3,  4,  5,  8. 
upon  him  the  form  of  a  servant,  and  Larger  Cat.  Q.  59. 
and  was  obedient  to  his  Father  "  As  God  hath  appointed  the 
to  death,  even  the  death  of  the  elect  unto  glory,  so  hath  he,  by 
cross.  And  truly,  even  in  the  the  eternal  and  most  free  pur- 
same  death  his  willing  submis-  pose  of  his  will,  foreordained 
sion  hath  the  first  degree,  be-  all  the  means  thereunto, 
cause  the  sacrifice,  unless  it  had  Wherefore,  they  who  are  elect-* 
been     willingly    offered,     had  ed,  being  fsdlen  in  Adam,  are. 


HOPKINSIANISM. 


8T 


HOPKINS,  AND  OTHERS. 

and  obeying  it  perfectly.     For  equal  advantage  as  it  would  be 

to  give  up  the  penalty,  and  not  in  the  destruction  of  the  sinner ; 

execute  the  threatening  of  the  atonement  is  then  made  for  his 

law,  when  it  is  transgressed,  is  sins,  and  a  door  opened  for  the 

to  dissolve  and  destroy  the  law ;  exercise  of  pardoning  mercy." 


West  on  Atonement^  ^i.  29. 

"  The  true  reason  why  God 
'equired  an  atonement  for  sin. 


for  a  penalty  is  essential  to  a 
law." 

"  Therefore  had  the  Redeemer 
undertaken  to  save  man,  with- 
out regard  to  the  penalty  of  the  was,  that  the  real  disfiosition  of 
law,  and  suffering  it  himself,  he  his  own  infinite  mind  ^  toward 
would  have  come  to  make  void  such  an  object^  might  apjiear  ; 
the  law  and  destroy  it,  to  all  in-    even  though   he  pardoned  and 


tents  and  purposes.  He  could 
not  make '  reconciliation  for  sin, 
and  brin,aj  in  everlasting  right- 
eousness,' which  it  was  pre- 
dicted he  should,  without  suf- 
fcriiv^  th-J  penalty  of  the  law, 
tk>y  e:\'^vlasting  rule  of  right- 
eousness." 

Syst.  Vol.  \.p.  468. 

"  Sinful  men  were  under  the 

curse  of  the  law  ;  and  in  order 

to  redeem  them,  the  Redeemer    an  atonement,  he  would  appear 

must  take  their  place  under  the    to  his  rational  creatures,  not  to 

VitTj-nd  suffer  the  penalty,  bear    hate  sin,  to  be  defective  in  his 

i,.ii  cuf  :c  for  them,  and  in  their    regard  for  the  public  good,  and 

rcom."  to  violate  the  spirit  of  his  own 

Syst.    Vol.   1.  p.  469.    law.      Hence   his  government 

By   inflicting  the  threaten-    could  not  be  respected. 

ed  penalty  on  him,  "  God  has 


saved  the  sinner.  Could  the 
character  of  God,  the  disposi- 
tion of  the  divine  mind  both  to- 
ward holiness  and  sin,  otherwise 
appear  to  equal  advantage ; 
there  is  not  the  least  reason  to 
imagine  that  he  would  ever 
have  required  an  atonement.". 
West  on  Aton.fi.  15. 

Should  God  pardon  without 


agreeable  to  the  strictest  truth, 
executed  the  threatening  of  his 
law,  according  to  the  true  in- 
tent and  meaning  of  it ;  and  by 
this  has  opened  a  way  for  recon- 
ciliation ,  and  peace  with  man 


West   on   Aton. 
1,2,3,4. 


ch.  2.  head 


It  was  necessary  that  God 
should  express  his  regard  to 
the  penal  and  preceptive  parts 
of  the  law,  by  making  an  exhi- 


-ahile  his  truth  and  righteous-    bition  in  ccr/o??5  of  hishatredof 


W9 


CALVINISM. 


eousness. 


JB.  2.ch.  \6.sec.  5. 


CALVIN,  AND  OTHERS^. 

nothing  profited  towards  right-    redeemed    by  Christ,    are  ef^ 

fectual.'y  called  unto  faith  in 
Christ,  by  his  Spirit  working  ia 
due  season;  are  justified, 
adopted,  sanctified,  and  kept 
by  his  power  through  faith  unto 
salvation.      JVeither     are     any 


"  We  should  learn  that  which 


Isaiah  teacheth,  (Isa.  liii.  9.)  other  redeemed' by  Christ — but 
that  the  chastisement  of  our  the  elect  only." 
peace  was  upon  him,  and  that  Con.  P.  C.  U.  S.  Say.  Plat, 
by  his  stripes  we  are  healed,  and  Con.  C.  Scot.  ch.  3.  Sec  6. 
For  to  take  away  our  damna-  <'  Christ  executeth  the  office 
tion,  every  kind  of  death  suffi-  of  a  priest,  in  his  once  offering 
Cfcd  not  for  him  to.suffer,  but  to  himself  a  sacrifice  without  spot 
finish  our  redempaon,  one  spe-  to  God,  to  be  a  reconciliation  for 
cial  kind  of  death  was  to  be  the  sins  of  his  people ;  and  in 
chosen,  wherein  both  drawing  making  continual  intercession 
away  our  damnation  to  himself,  for  them.*^ 
and  taking  our  guiltiness  upon  Larger  Cat.  Q.  44.  Shorter^ 
himself,    he  might  deliver  us    Q.  25, 

from  them  both."  It  was  ne-  "  The  only  Redeemer  of 
cessary  that  he  should  be  *'  ac-  God's  elect^  is  the  Lord  Jesus 
counted  among  the  wicked.  Christ.'*  Shorter  Cat.  Q.  21. 
(Isa  liii.  21.)  Why  so?  Even  to  "  Neither  is  there  salvation 
take  upon  him  the  stead  of  a  in  any  other,  but  in  Christ 
sinner,  not  of  a  man  righteous,  alone,  who  is  the  Saviour  only 
or  innocent,  (Matt.  xv.  18  )  be-  of  his  body^  the  church," 
cause  he  suffered  death,  not  for  Larger  Cat.  Q.  60: 

the  cause  of  innocency,  but  for  "  Furthermore,  by  his  pas- 
sin."  "  This  is  our  acquital,  sion  or  death,  and  by  all  those 
that  the  guiltiness  which  made  things  which  he  did  and  suf- 
iis  subject  to  punishment,  is  fered  for  our  sakes,  from  the 
removed  upon  the  head  of  the  time  of  his  coming  in  the  flesh, 
Bon  of  God.  For  this  setting  our  Lord  reconciled  his  Father 
ef  one  against  the  other,  we  to  all  the  faithfull,  purged  their 
ought  principally  to  hold  fast,  sinne,  spoiled  death,  broke  in 
iest  we  tremble  and  be  careful  sunder  condemnation  and  hell, 
all  our  life  long,  as  though  the  and  by  his  resurrection  from 
Just  vengeance  of  God  did  hang    the  dead  he  brought  againe  '4Jii 


HOPKINSIANISM. 


89 


HOPKINS,  AND  OTHERS. 

ness  are  maintained,  and  glori-    vice  and  love  of  virtue,  as  well 

as  in  his  words. 

West  on  Aton.  fi.  23,  24,  26, 
and^l. 

"  The  penalties  of  the  law, 
we  are  to  remember,  exfiress 
the  disfileasure  of  the  law-giver 


ously  manifested." 

Sijst.  Vol.  I. /I.  494. 

The  work  of  Christ,  as  Re- 
deemer, consists  in  atonement 
and  meritorious  obedience.  Al- 


though his  death   was  an  act  of    ^n  the  fiain  and  sufferings  of  the 
obedience,    yet  these  are   two    transgressor'^ 


distinct  things.  Atonement  con- 
sists in  fulfilling  the  penal  part 
of  the  law  by  sufferings  to  pro- 
vide the  way  for  pardon  only  ; 
while  meritorious  obedience  is 
such  conformity  to  Xht  precep- 
tive part  of  the  law  as  procures 
positive  righteousness. 

"  The  atonement  made  by 
Christ,  in  his  suffering  the  pen- 
alty of  the  law,  has  respect  only 
to  the  threatening  of  the  law,  that 
by  suffering  what  was  threaten- 
ed, and  what  sin  deserves,  sin- 
ners who  believe  in  him  might 
be  delivered  from  the  curse. 
Thus  Christ  died  Jbr  siji ;  was 
sacrificed  or  offered  to  bear  the 
sins  of  many  ;  and  he  shed  his 
blood  for  the  remission  of  sins, 
us  the  scripture  asserts.  This 
atonement  therefore  only  deli- 
vers from  the  curse  of  the  law, 


West  on  Aton.  p.  27, 
"  The  honour  of  the  divine 
law,  agreeably  to  the  true  spirit 
and  import  of  it,  is  fully  preser- 
ved in  the  government  of  God, 
when  his  displeasure  against 
sin  is  made  to  appear,  to  equal 
advantage,  as  it  doth  in  the  ex- 
ecution of  the  penalties  of  the 
law ;  in  whatever  ivaij  it  be 
doneJ* 

West  on  Aton.  p.  28. 
The  atonement  particularly 
ve^diY^cA  the  penal  part  oi  the 
law,  and  was  designed  to  dis- 
play GoG?'sa;z5'er  against  trans- 
gression. No  atonement  was 
needed  to  display  God's  love  of 
obedience. 

West  on  A.  /z.  30,  3 1 ,  and  32. 
"  As  far    as    God's  love  of 
righteousness.^    and    hatred  of 
iniquity  can  be  separately  view- 
ed and  distinguished  from  each 
and  procures  the   remission  of    other  ;    the    great  end  of  the 


their  sins  who  believe  in  him  ; 
but  does  not  procure  for  them 
any  positive  good ;  it  leaves 
them  under  the  power  of  sin, 
and  without  any  title  to  eternal 


death  of  Christ  was  to  exhibit 
the  latter^  not  the  formerJ* 
Hence  the  life  of  Christ  was  ta- 
ken away,  by  natural  evil,  to  dis- 
play the  divine  hatred  of  moral 


\2 


90 


CALVINISM. 


CALVIN,  AN 

over  us<f  which  the  Son  of  God 
Jt^th  taken  upon  hbnself.^' 

Inst.  B.  2.  ch.  16.  sec.  5. 


The  manned  of  Christ's  clcatli 
ijpon  the  cross,  which  "  was 
accursedi  not  only,  by  the 
opinion  of  men,  but  also  by  the 
decree  of  the  law  of  God," 
was  calculated  to  show,  that  the 
curse  was  removed  from  us  to 
him,  that  by  being  made  a  sacri- 
fice and  expiatory  oblation,  we 
might  be  actually  delivered,  so 
that  our  filth  and  punishment 
might  "  cease  to  be  imputed  to 
us."  The  apostle  testifieth, 
(2.  Cor.  V.  21  )  the  same  thing 
more  plainly,  where  he  teacheth 
that  he  who  knew  no  sin,  was  by 
his  Father  made  sin  for  us,  that 
we  might  be  made  the  right- 
eousness of  God  in  him.  For 
the  Son  of  God  being  most 
clean  from  all  fault,  did  yet  put 
upon  him  the  reproach  and 
shame  of  our  iniquities,  and  on 
the  other  side  covered  us  with 
his  cleanness.  It  seemeth  that 
he  meant  the  same  when  he 
epeaketh  of  sin,  that  sin  was 
condemned  in  his  flesh.  For 
the  Father  destroyeth  the  force 
vof  sin,  when  the  curse  thereof 
was  removed,  and  laid  upon  the 


D  OTHERS. 

restored  life  and  immortalitie-. 
For  he  is  our  righteousnesse, 
life,  and  resurrection,  and  to  be 
short,  he  is  the  fulnesse  and 
perfection,  the  salvation  and 
most  abundant  sufficiencie  of 
all  the  faithfull." 

Former  Con.  Helvetia^,  ch.  1 1. 

"  We  believe,  that  whatso- 
ever is  requisite  to  our  salva- 
tion is  offered  and  communi- 
cated unto  us  now  at  length  in 
that  one  Jesus  Christ,  as  he  who 
being  given  to  save  us,  is  also 
made  unto  us  wisdome,  right- 
eousnesse, sanctification,  and 
redemption  "  "  We  believe 
that  by  that  onely  sacrifice, 
which  Christ  Jesus  offered  on 
the  crosse,  we  are  reconciled 
to  God,  that  we  may  be  taken 
for  just  before  him,  because  we 
cannot  be  acceptable  to  him, 
nor  enjoy  the  fruit  of  our  adop- 
tion, but  so  farre  forth,  as  he 
doth  forgive  us  our  sins. 
Therefore  we  affirm  that  Jesus 
Christ  is  our  entire  and  perfect 
washing,  in  whose  death  we  ob- 
tain full  satisfaction,  whereby 
we  are  delivered  from  those 
&innes  whereof  we  were  guiltie, 
and  from  which  we  could  not 
be  acquitted  by  any  other 
remedic."  French  Con. 

"  There  is  no  need,  that  either 
we  should  wish  for  any  other 
meanes,  or  devise  any  of  our 
owne     braines,     whereby    wr 


HOPKINSIANISM, 


91 


HOPKINS, 


AND 


OTHERS. 


ii^e,  or  any  positive  favour,  or 
actual  fitness  or  capacity  to  en- 
joy positive  happiness.  This 
would  be  but  a  very  partial  re- 
■demption  had  the  redeemer 
done  no  more  than  merely  to 
niake  atonement  for  sin,  by  suf- 
fering the  penalty  of  the  law 
for  sinners,  and  in  their  stead. 
It  was  therefore  necessary  that 
he  should  obey  the  precepts  of 
the  law  for  man,  and  in  his 
stead,  that  by  his  perfect  and 
meritorious  obedience  he  might 
honour  the  Uw  in  the  precep- 
tive part  of  it,  and  obtain  all  the 
positive  favour  and  benefits 
which  man  needed." 

Syst.  Vol.  1./2.  198,  199. 
« The  obedience  of  Christ, 
though  most  excellent  and  me- 
ritorious, is  not  an  atonement 
for  the  sins  of  men,  or  really 
any  part  of  it.  It  is  impossible 
that  any  mere  obedience,  how- 
ever excellent  and  meritorious, 
should  make  atonement  for  the 
least  sin.  This  can  be  done  by 
nothing  but  suffering  the  pen- 
alty of  the  law,  the  evil  with 
which  transgression  is  threat- 
ened." 

Sijst.  Vol.  l./z.  501, 

"  The  sufferings  of  Christ,  as 
such,  made  atonement  for  sin, 
as  he  suffered  the  penalty  of  the 
law,  or  the  curse  of  it,  the  evil 
threatened  to  transgression, 
5ind  which  is  the  desert  of  it,  in 


evil;  and  hence,  because  the- 
blood  is  the  life,  (Gen.  ix.  4.) 
atonement  is  said  to  be  made- 
by  the  blood  of  Christ. 

West  on  A.  p.  33  and  34. 

Christ  did  actually  die,  as  a 
siibstitute,'m  the  rco77iand  stead 
of  the  sinner,  as  an  exhibitiom 
of  God's  anger  against  the  sin- 
ner, and  of  God's  hatred  of  sin,. 
"  The  same  disposition  of  the 
Deity,  which  would  have  ap- 
peared in  the  death  of  the  sin- 
ner, was  designed  to  be  exhi- 
bited in  the  death  of  Christ." 

West  on  A.  ch.  4.  p,  54  and.^ 
63. 

?'  Christ  was  a  sacrifice  in  his. 
bloody  and  ignominious  deathj 
in  a  different  sense  from  what 
he  was  in  his  holy  and  obedient 

life." 

West  on  Aton.p   62. 

The  perfect  active  obedience 
of  Christ  was  necessary,  that  he 
might  not  deserve  punishment 
in  his  own  person,  for  his  own 
sins ;  that  he  might  be  an  exhi- 
bition of  the  sufferings  of  an  in- 
nocent person,  for  otherwise, 
his  sufferings  would  not  have 
been  a  greater  display  of  divine 
anger  against  sin,  than  the  de- 
struction of  sinners ;  and  that 
upon  the  ground  of  the  mani- 
festation of  holy  hatred  of  vice 
in  him,  he  might  make  effec- 
tual intercession. 

■  West  on  AtQn,  ch,^i 


9,2 


CALYINISM. 


CALVIN,  AND  OTHERS. 

flesh  of   Christ.     It  is  there-  might  be  reconciled  unto  God 
fore    declared    by   this    saying,  besides  this  one  oblation  once  of- 
(Rom.  viii.  3.)  that  Christ  was  in  fered,  by  the  which  all  the  faith- 
his  death  offered  up  to  his  Fa-  full,whicharesanctified,are  con- 
ther  for  a  satisfactory  sacrifice,  secrated,  or  perfected  for  ever, 
that  the  whole  satisfaction  for  And  this  is  the  cause  why  he  was 
■sin  being  ended  in  his  sacrifice,  called  the  Angel  Jesus, that  is  to 
we  might  cease  to  dread  the  say,  a  Saviour,  because  he  shall 
wrath  of  God.      Now  it  is  plain,  save    his     people    from     their 
what  that  saying  of  the  prophet  sinnes."  Con.  of  Belgia, 
(Isa.  liii.  6.)  meaneth,  that  the        ^'  Our  onely  succour,  and  re- 
iniquities   of  us   ail  were   laid  fuge  is  to  tlie  to  the  mercy  of 
upon  him,  that  is,  that  he,  in-  our  Father  by  Jesus  Christ,  and 
tending  to  wipe  away  the  Jilt  hi-  assuredly     to     persuade     our 
ness  of  our  iniquities^  was  him-  mindes,  that  he  is  the  ohtainer 
self  as  it  were  by  way  of  inter-  of  forgivenesse  for  our  sinnes  : 
changed    imfiutation^    covered  and  that  by  his  blood  all  our 
with  them."     "  We  could  not  spots  of  sins  be  washed  cieane  : 
certainly    believe   that    Christ  that  he   hath  pacified  and    set 
was  the   ransom,    redemption,  atone,  all  things  by  the  blood  of 
and  satisfaction,  unless  he  had  his  crosse  ;  that  he  by  the  same 
been  a  sacrificed  offering.    And  one  onely  sacrifice,   which  he 
therefore  there  is  so  often  men-  once  offered  upon  the  crosse, 
tion  made  of  blood,  where  the  hath  brought  to  effect,  and  ful- 
scripture  showeth  the  manner  filled  all  things." 
of  our  redemption.     Although               English  Con.  A.  D.  1562. 
the  blood  of  Christ,  tiiat  was         "The  Godhead  and  manhood, 
shed,  served,  not  only  for  sacri-  were  joined  together  in  one  per- 
fice,  but  also  instead  of  wash-  son,  never  to  be  divided,  where- 
in g,  to  cleanse  away  our  filthi-  ofisoneChrist,veryGodand  ve- 
ness."  ry  man ;  who  truly  suffered,  was 
Inst.  B.  2.  ch.  X^.sec.  6.  crucified,  dead,  and  buried,  to 
"In  the  death  and  burial  of  reconcile  his  Father  to  us,  and 
Christ,   there   is  offered    us  a  to  be  a  sacrifice,  not  only  for 
double  benefit  to  be  enjoyed,  original  guilt,  but  also  for  actu- 
that  is,  deliverance  from  deaths  al  sins  of  men." 
to    which     we     were     become                  2.  Art.  of  chh.  England. 
ho\ii\(\,dindt/iemortifyi?igofour        "God  is  not  only  supremely 
fteshJ'           £.  2,  ch.  16.  sec.  7.  merciful,  but  also    supremely 


HOPKINSIANISM. 


93 


HOPKINS,                           AND  OTHERS. 

the  sinner's    stead  ;   by   which  "Whatever  therefore,  would 

he   opened  the  way  for  sinners  bring   into   view  the   character 

being  delivered  from  the  curse,  and  law  of  God  as  effectually  as 

and  laid  the  foundation  for  re-  the  perfect  obedience  or  suffer- 

conciliation  between   God  and  ingofnnen,   must  be  consider- 

the  transgressors,  by  not   im-  ed  as  the  atonement  for  sin." 

putingbut  pardoning  their  sins  Maxcij  on  Atonement. 

who  -believe  in  the  Redeemer,  "  Atonement  implies  the  ne- 

and  approve    of  his   character  cessity  of  suffering,  merely  as  a 


and  conduct.' 


8yst.  Vol.  l.fi.  502. 


One  who  had  suffered  the  pun- 
ishment due  to  his  own  sins 
could  not  lawfully  be  punished 
any  more,  but  the  vicarious 
atonement  is  of  such  a  nature, 
that  the  sinner  might  lawfully 
be  punished  after  the  sufferings 
of  his  substitute.  His  pardon 
therefore,  after  the  atonement 
is  made,  is  an  act  of  grace. 

Syst.    Vol.  I. /I.  494,495. 


"  Infinite  wisdom  saw  it  best 
that  redemption  should  not  ex- 
tend to  all  mankind." 

Syst,  Vol.  l./^.  363. 

The  atonement   is  co-exten- 


medium  through  which  God's 
real  disposition  towards  sin 
should  be  seen  in  such  a  way, 
that  an  exercise  of  pardon 
should  not  interfere  with  the 
dignity  of  government,  and  the 
authority  of  law." 

Maxcy  on  Aton, 

"  One  great  and  chief  design 
of  the  atonement  made  by  the 
sufferings  of  Christ,  was  to  im- 
press a  thorough  conviction  of 
God's  displeasure  against  sin." 
Maxcy, 

The  atonement  being  view- 
ed as  an  exhibition  of  anger, 
"  it  is  easy  to  see  that  it  infers 
no  obligation  on  the  justice  of 
God,  to  pardon  and  save  the 
sinner." 

West  on  At  on.  p.  118. 

"  If  such  a  degree  of  displea- 
sure against  sinners  hath  a  real 
existence  in  the  divine  mind  ; 
no  external  evidence    (or  mani' 


sive  with  the  effects  of  the  fall,  festation^)  of  its  existence  can, 

Syst.  Vol.  l./i.  317.  possibly,    render  it  unjust  for 

"  The  Redeemer  has  made  God    to     destroy    the    sinner. 

mi  atonement  sufficient   to   ex-  The  higher  the  evidence  of  this 

piate  for  the  sins  of  the  whole  dispositionrises,  the  more  must 


94  CALTINISM. 

CALVIN,  AND  OTHERS.- 

"  He  was  imt  in  the  stead  of  just.  And  his  justice  require^ 
sinners,  as  SURETY  and  pledge,  (as  he  hath  revealed  hipiseif  in 
yea,  and  as  the  very  guilty  per-  his  word)  that  our  sins  commit- 
son  himself,  to  abide  and  suf-  ted  against  his  infinite  majesty 
fcr  all  the  punishments  that  should  be  punished  not  only 
should  have  been  laid  upon  with  temporal,  but  with  eternal 
them."  punishments,  both  in  body  and 
Inst.  B.  2.  ch.  16.  sec.  10.  soul  ;  which  we  cannot  escape, 
"It  was  no  inconsiderable  unless  satisfaction  be  made  to 
thing  that  the  Mediator  had  to  the  justice  of  God.  Since> 
do ;  that  is,  so  to  restore  us  to  therefore,  we  are  unable  to 
the  favour  of  God,  as  to  make  make  that  satisfaction  in  our 
us,  of  the  children  of  men,  the  own  persons,  or  to  deliver  our- 
children  of  God  :  of  the  heirs  selves  from  the  wrath  of  God, 
of  hell,  the  heirs  of  the  king-  he  hath  been  pleased  of  his  in- 
dom  of  heaven."  In  order  finite  mercy  to  give  his  only  be- 
to  this  it  v\^as  necessary  for  gotten  Son,  for  our  surety,  who 
"our  reconciliation  to  God/'  was  made  sin, and  made  a  curse 
to  set  his  obedience  in  the  place  for  us,  and  in  our  stead,  that  he 
of  our  disobedience,  and  his  might  make  satisfaction  to  di- 
suffering  the  penalty  of  the  vine  justice  in  our  behalf " 
law,  in  the  place  of  our  damna-  Canons  R.  D.  C.  Head  2.  Jrt. 
don.  1,2. 

Ifist.  B.  2.  ck.  12.  sec.  2,  3.  "God  did,  from  all  eternity, 

decree  to  justify  all  the  elect ; 

and  Christ  did,  in  the  fulness  of 

time,  die  for  their  sins,  and  rise 

again  for  their  justification." 

Con.  P.  C.  U.  S.  Con.  C.  Scot, 

^'  It  is  truly  and  properly  said  Say.  Plat.  ch.  11.  sec.  4. 

that  Christ  has  deserved  God's  ,«  Because  all  men  be  sinners 

favour  for   us ;"    so  that    God  and  offenders  against  God,  and 

cannot  consistently  with  his^Ms-  breakers  of  his  law  and  com- 

^/ce,  punish  for  those  sins  which  mandments,   therefore   can   no 

have  been  atoned  for,  or  refuse  man  by  his   own  acts,  works, 

to  accept  those  for  whom  a  vi-  and  deeds,  (seem  they  never  so 

carious  righteousness  has  been  good,)   be    justified  and  made 

procured.  righteous  before  God:  but  eve- 

B.  2.  ch.  17.  t/iroucfhout,  ry  man  of  necessity  is  constrain-? 


HOPKINSIANISM. 


95 


flOf>KINS,  A 

World  ;  and  in  this  sense  has 
tasted  death  for  every  nian,  has 
taken  away  the  sin  of  the  world, 
lias  given  himself  a  ransom  for 
all,  and  is  the  propitiation  for 
the  sins  of  the  whole  world,  so 
that  whosoever  believeth  in  him 
may  be  saved,  and  God  can  now 
be  just,  and  the  justifier  of  him 
flaat  believeth  in  Jesus." 

Syst.  Vol.  l.p.527. 


By  the  atonement  Christ  has 
opened  the  door  of  salvation  for 
every  sinner,  by  "  what  he  has 
done  and  suffered  he  has  ob- 
tained a  righteousness  as  suffi- 
cient for  the  salvation  of  one  as 
of  another,  of  all  as  well  as  of 
©ne,  or  of  any  part,"  but,  by  his 
obedience  he  has  obtained  the 
saving  influences  of  the  Holy 
Ghost,  and  the  blessing  of  a  re- 
conciled heart,  for  those  only, 
who  shall  in  time  be  actually 
redeemed. 

Sijst.  Vol.  I. /I.  372.  a7id  Vol. 
2.fi.  63,  et passim. 


"  The  atonement  and  right- 
eousness of  Christ  are  sufficient 
for  the  justification  and  salva- 
tion of  all  them  who  believe, 
be  they  ever  so  many,  even  aU 


ND  OTHERS. 

it  appear  ^j-flce  in  God,  to  par- 
don and  save  the  sinner." 

West  on  Aton.  fi.  119. 

*'  Here  the  direct  end  of  the 
atonement  is  answered ;  and 
such  a  manifestation  made  of 
divine  righteousness,  as  pre- 
pared  the  nvay  for  a  consistent 
exercise  of  mercy.  Now,  God 
would  not  appear  to  give  up  his 
law,  even  though  he  pardoned 
the  sinner  :  or,  to  exhibit  a  dis- 
position diverse  from  that  which 
he  expressed  in  the  law.  But, 
merely  from  the  exhibition 
which  was  made  of  divine  wrath 
in  the  sufferings  of  Christ,  the 
pardon,  even  of  one  sinner, 
could,  with  no  certainty  be  in- 
ferred :  unless  it  might  be  in- 
ferred from  the  highest  evi* 
dences  of  the  reality  of  God's 
displeasure  against  us,  that 
therefore  he  would,  certainly^ 
not  punish^  but  pardo7i  us.  Up- 
on atonement  being  made,  the. 
situation  and  circumstances  are 
such,  that  the  great  Governor 
of  the  world  may  consistently 
bestow,  or  withhold  mercy,  just 
as  shall  tend  most  effectually  to 
answer  the  purposes  of  divine 
goodness." 

West  on  Aton. p.  140,  141. 

«  Christ  died  not  for  a  select 
number  of  men  only,  but  for 
mankind  universally,  and  with- 
out exception  or  limitation." 

Sec  a  number  in  the  "  Thef- 


96 


CALVINISM. 


CALVIN,                               AND  OTHERS. 

Justification  is  an  act  of  eel  to  seek  for  another  right- 
God,  in  which  he  judicially  pro-  eousness  of  justification,  to  be 
nounces  the  person  before  his  received  at  God's  own  hands, 
judgment-seat,  to  be  in  the  view  that  is  to  say,  the  forgiveness 
of  the  law,  a  just  person,  against  of  his  sins  and  trespasses,  in 
whom  justice  has  no  demand,  such  things  as  he  hath  offended, 
and  in  favour  of  whom  justice  And  this  justification,  or  right- 
demands  acceptance.  *' So  we  eousness,  which  we  so  receive 
simply  expound  justification  to  of  God's  mercy  and  Christ's 
be  an  acceptation,  whereby  God  merits,  embraced  by  faitn,  is  ta- 
receiveth  us  into  favour  and  ac-  ken,  accepted,  and  allow  cd  of 
cepteth  us  for  righteous,  and  God,  for  our  perfect  and  full 
we  say,  that  the  same  consisteth  justification."  "  Although  this 
in  the  forgiveness  of  sins,  and  justification  be  free  unto  us, 
an    imputation    of   the    right-  yet  it  cometh  not  so  freely  unto 


eousness  ot  Christ." 

B.  3.  ch.  11.  sec.  2. 
We  are  justified,  in  conse- 
quence of  all  which  Christ  does, 


us,  that  there  is  no  ransom  paid 
therefor  at  all."  It  is  of  grace, 
because  God  "provided  the 
ransom   for   us,  that    was,  the 


either  by  obedience,  suffering,  most  precious  body  and  blood 

or  intercession,  to  merit  justifi-  of  his  own  most  dear  and  best 

^^^^°"*  beloved  Son,  Jesus  Christ,  who, 

B.  S.  ch.  1 1   sec.  3.  besides  this    ransom,    fulfilled 

Whatever  procured  merito-  the  law  for  us  perfectly."     "  la 

riously,  justification,  is  the  re-  our  justification,  there  is  not  on- 

conciliation,   or  atonement,  by  \y  God's  mercy  and  grace,  but 

^"''^^^-  also  his  justice,  which  the  apos- 

B.  3,  ch.  1 1.  sec,  4.  and  ch.  16.  tie  calleth  the  justice  of  God, 

^^^'  ^'  and  it  consisteth  in  paying  our 

"What,   I  pray  you,*    hath  ransom,    and    fulfilling  of   the 

Christ  done  for  us  if  we  are  still  j^w,  and  so  the  grace  of  God 


*  "  What,  I  pray  you,"  reader,  would  be  the  venerable  Calvin's  indigna- 
tion, could  he  now  hear  one  say,  "  I  am  a  Calvinist ;  and  believe  that  Christ 
opened  a  door  of  onercyy  so  that  God  can  pardon  or  punish  ;  and  the  atone- 
ment does  not  absolutely  secure  one  sinner  from  damnation  ?"  Would  he 
thank  such  an  one,  for  assuming  his  name,  the  more  effectually,  without 
exciting  suspicions  of  heterodoxy,  to  propagate  doctrines  which  he  de- 
nounced I 


HOPKINSIANISM, 


9' 


HOPKINS,  ANl>  OTHERS. 

■the  human    rtice.      Therefore  ological    Magazine ,"    printed, 

the  offer  of  salvation  is  made  to  and  re-firinted  by  Cornelius, 

all,  without  exception,  and  pro-  Davis,  entitled^   "  Redemption 

mised  to  all  who  believe  "  and  Atonement  not  the  same." 

Syst.  Vol.  3./2.  10^. 


Justification  consists  in 
the  pardon  of  sin,  the  acquitting 
of  the  sinner's  person  from  the 
condemnation  and  curse  of  the 
law,  together  \rith  restoration 
to  favour,  and  the  bestowment 
4?f  atitle  to  eternal  life. 

Syat,  Vol.  2.^1,  54. 


"  Atonement  does  not  imply 
a  purchase  of  God's  mercy  ;  it 
does  not  imply  satisfaction  to 
justice  as  a  cancellation  of  debt ; 
nor  does  it  infer  any  obligation 
on  justice  for  the  liberation 
of  sinners." 

Maxcy,. 


When  a  sinner  is  justified, 
he  is  fiardoned  on  account  of 
the  atonement,  and  accepted  as 
a  just  one,  on  account  of  the 
meritorious  obedience  of  his 
substitute. 

Sy^t.  Part  2.  ch.  4.  sec,  7. 


<«  The  sufferings  of  Christ 
did  not  satisfy  distributive  jus- 
tice, since  that  respects  per- 
sonal character  only  ;  and 
therefore  with  respect  to  dis- 
tributive justice,  salvation  is  an 
act  of  perfect  grace." 

Maxcy, 


«  The  death  of  Christ  is  to 
be  considered  as  a  great,  im- 
portant and  public  transaction, 
In  order  to  be   justified,  the    respecting  God  and  the  whole 
sinner  must    first    be  morally    system  of    rational    beings  ;" 
united  to  Christ  by  a  sanctified    and  public  justice  alone  is  satis- 
heart.     The  sinner  must  so  be-    fied   by  the  atonement, 
come  one  with  Christ  by  love  Maxcy, 


98 


CALVINISM. 


CALVIN,  AND  OTHERS, 

liable  to  suffer  punishment  for  doth  not  shut  out  the  justice  of 
our  sins?  For  when  we  say  God  in  our  justification,  but  on- 
thathebore  our  sins  upon  his  ly  shutteth  out  the  justice  of 
body  on  the  tree,  (I  Pet.  ii.  24.)  man,  that  is  to  say,  the  justice 
we  mean  nothing  else  thereby  of  our  works,  as  to  be  merits 
but  that  he  suffered  all  the  pain  of  deserving  our  justification." 
and  punishment  that  was  due  "So  that  Christ  is  now  the 
unto  our  sins.  And  the  same  righteousness  of  all  them  that 
hath  Isaiah  more  lively  decla-  truly  do  believe  in  him.  He 
red,  when  he  saith,  the  chastise-  for  them  paid  their  ransom  by 
ment,  (or  correction)  of  our  his  death.  He  for  them  fulfil- 
peace  was  upon  him.  Isa.  liii.  led  the  law  in  his  life.  So  that 
5  What  is  the  correction  of  now,  in  him,  and  by  him,  every 
our  peace  but  the  punishment  true  Christian  man  may  be  call- 
due  to  sin  ;  and  which  we  ed  a  fulfiller  of  the  law.'* 
should  have  suffered  before  we  Homilies  ofthechh.  Englandy 
could  have  been  reconciled  to  ^B.  i.  sec  3  part  1. 
God,  unless  he  had  stood  in  "  Justification  is  an  act  of 
our  room  ?  Here  you  see  plain-  God's  free  grace  unto  sinners, 
ly,  that  Christ  suffered  the  pains  in  which  he  pardoneth  all  their 
due  to  sin,  to  deliver  them  that  sins,  accepteth  and  accounteth 
qre  his,  from  them."  their  persons  righteous  in  his 
Inst.  B.  3.  ch.  4.  sec.  30.  sight;  not  for  any  thing  wrought 
Hence,  believers  are  never  in  them,  or  done  by  them,  but 
fiunished  because  justice  de-  ^'^  ^""^  ^^^  P'^''''^'^'  obedience 
mands  it ;  but  are  corrected  ^"^  f""  satisfaction  of  Christ, 
with  parental  kindness.  Their 
afflictions  are  not  vindictive 
curses,  butthe  blessings  of  love. 
It  is  not  God's  design  to  take 
vengeance  on  them,  but  to  make 
them  more  dutiful  children. 

B.  3.  ch.  4.  sec.  31,  32,  33. 


by  God  imputed  to  them,  and 
received  by  faith  alone.  Al- 
though Christ,  by  his  obedience 
and  death  did  make  a  proper, 
real,  and  full  satisfaction  to 
God's  justice  in  behalf  of  them 
that  are  justified ;  yet  inas- 
much as  God  accepteth  the  sa- 
Neitherourown  good  works,  tisfaction  from  a  surety,  which 
nor  the  holy  nature  of  that  he  might  have  demanded  of 
faith,  which  is  produced  in  us,  them,  and  did  provide  this  sure- 
is  the  ground  of  justification,  ty,  his  own  only  Son,  imputing 
Qr  the  reason  why  one  sinner  is    his  righteousness  to  them,  &nd 


MOIPKINSIANISM. 


99 


HOPKINS,  A 

of  him,  "  that  it  is  profier  to 
reckon  or  impute  the  righteous- 
ness of  the  Redeemer  to  the 
sinner."  "  The  righteousness 
of  the  Mediator  comes  upon 
men,  or  is  imputed  to  them  for 
their  justification,  by  their  uni- 
ting themselves  to  him,  in  a 
cordial  approbation  of  his  right- 
eousness, and  his  holy  charac- 
ter." 


'"  Sinners  are  united  to  Christ 
by  faith  ;"  or  by  such  a  benevo- 
lent disposition  as  includes  all 
the  christian  graces. 


ND  OTHERS^ 

"  Legal  justification  is^iVi  act 
in  favour  of  one  who  is  actually- 
just  ;  but  gosftel  justification  is 
an  act  in  favour  of  a  transgress- 
or. This  act  of  justification 
does  not  pronounce  him  to  be 
undeserving  of  punishment ; 
but  it  delivers  him  from  pun- 
ishment which  he  actually  de- 
serves. It  does  not  declare 
him  to  be  entitled  to  divine  fa- 
vour, on  account  of  his  own  per- 
fect obedience  ;  but  it  secures 
to  him  that  favour  to  which  he 
is  not  thus  entitled." 

Mass,  Miss.  Mag.  Vol.  2.  //. 
198. 


^'  Faith  so  unites  the  be- 
liever to  Christ,  that  it  is  fit 
and  proper  that  he  should  be 
considered  and  treated  as  so  far 
one  with  him,  as  to  pardon  and 
justify  him  for  the  sake  of 
Christ,  out  of  respect  to  his  suf- 
ferings and  obedience,  by  which 
he  has  merited  such  favour  for 
all  his ;  for  all  who  are  thus 
united  to  him."  "  The  believer 
is  so  united  to  him  that  it  is 
proper  and  fit  that  his  right- 
eousness should  be  improved 
in  the  sinner's  favour." 


Faith  however  is  by  no  means 
the  meritorious  cause  of  justi- 
fication. 


"  As  perfect  obedience  was 
the  condition  of  legal  justifica- 
tion, so  faith  is  the  condition  of 
gospel  justification."  "  The 
faith  of  Christ,  or  believing  in 
Christ  is  made  to  stand  in  the 
same  place  in  respect  to  gospel 
justification, in  which  the  works 
of  the  law  stand  in  a  legal  justi- 
fication." 

Mass.  Miss.  Mag.  Vol-2,p, 
201. 


Christ  did  not  so  take  the 
place  of  the  sinner  that  justice 
could  require  his  sufferings,  for 
"  if  justice  could  demand  his 
sufferings,  he  was  treated  ac- 
cording to  hjls  own   personal 


lOQ 


CALYINISM. 


CALVIN,  ANET  OTHEllS. 

accepted,  rather  than  another,  requiring^  notiiin^  of  them  tot 
Whi5e  enemies  we  were  given  their  justification  but  faith, 
to  Christ ;  he  died  to  procure     which  also  is  his  gift,  their  jus^ 


our  pardon  and  justification, 
and  being  before  enemies,  by 
the  act  of  imputation  we  are 
reconciled  to  God. 

B.  3.  ch.  11.  sec,  13,  17,  20^ 
22,  23. 

It  is  a  "trifling  subtilty"  to 
say,  "  that  our  righteousness 
must  stand  upon  love.  We 
grant  indeed  with  Paul,  that  no 
other  faith   justifieth,  but  that 


tification,    is  to  them   of   free 
grace  " 

Larger  Cat.  Q.  70  and  71 . 


"P'aith  justifies  a  sinner  in 
the  sight  of  God,  not  because 
of  those  other  graces  which  do 


which  effectually  worketh  ivith  ^^^^^X^  accompany  it,  or  of  good 
charity  or  love,  but  faith  deri-  "^'^^^^  that  are  the  fruits  of  it, 
veth  not  its  power  of  justifying  "°^"  ^^  '^  ^'^^  ^^^^^  ^^  ^^^t^^'  °^ 
from  thateffcctualnessof  cha-  any  act  thereof,  were  imputed 
rity.  Yea,  it  justifieth  by  no  to  him  for  his  justification  ;  but 
other  means,  but  because  it  o"^y  ^^  ^^  is  an  instrument  by 
bringeth  us  into  the  communi-  ^^^ich  he  receiveth  and  appiieth 
eating  of  the  righteousness  of  Christ  and  his  righteousness." 
Christ."  Larger  Cat.  Q.  7S. 

JB.  3.  ch.  W.sec.  20, 
"  No  man  therefore  is  well 
founded  in  Christ ;  but  he  wha 
hath  a  complete  righteousness 
in  him :  forasmuch  as  the  apos- 
tle saith.  (1  Cor.  i.  30.)  not  that 
he  was  sent  to  hel/i  us  to  obtain 
righteousness,  but  that  he  him- 
self might  be  our  righteous- 
ness :  namely,  (Eph  i.  4.)  that 
we  are  chosen  in  him  from  eter- 
nity, before  the  making  of  the 

world,  by  no  deserving  of  ours.         The  justified   are    perfectly 
but  according  to  the  purpose  of    free  in  this   life,  from  the  re- 
the  good  pleasure  of  God  :  (Col.     venging  wrath  of  God. 
i.  U.)  ttjat  by  his  death  we  haYC  Larger  Cat.  Q.  77, 


The  same  doctrines  are? 
taught : 

Co7i.  C.  Scot.  P.  C.  U.  S.  and 
Say.  Flat,  ch.  11.  sec.  i,  2,  3. 


HorKiNsiANiaia. 


101 


HOPKINS,  AND  OTHERS. 

<^  if  faith  did  not  imply  a  right     character,  and  of  consequence 
taste  and  disfiosition^  and  true     his    sufferings    had    no    more 
love  to  Christ,  it  would  not  in    merit  than  the  sufferings  of  the 
any  manner   or  degree,   unite    transgressor." 
-the  sinner   to    Christ  so  as  to  Maxcy, 

render  it  fit  and  proper  that  his 
righteousness   should  be   reck- 
oned in  his  favour,  or  be  any        "  ^he  nature  of  the  atone- 
reason   why      such    a    believer    ^^^^  ^^^  sUch,  that  though  it 
should  be  justified,  rather  than    rendered  full  satisfaction  to  jus- 
^nothery  who  does  not  belieye."    ^j^^'  X^^  it  inferred  no  obliga- 
tion on  justice  for  the  deliver- 
ance of  sinners,   but  left  their 
deliverance    an    act    of     pure 
grace  ;"  instead  of  2i  legal  jus' 
ttficatiouy  by  a  substitute. 

Maxcy, 


^^  Faith  doeis  not  bring  into  a 
"justified  state,  because  it  is  a 
good  work,  or  out  of  respect  to 
the  moral  goodness  there  is  in 
it  ;  but  because  of  the  natural 
fitness  there  is,  that  he  whose 
heart  is  united  to  Christ,  as  it 
is  by  believing,  should  be  re- 
commended to  favour,  and  jus- 
tified by  his  worthiness  and 
righteousness,  to  whom  he  is 
thus  united,  and  in  whom  h© 
trusts." 

Syst.  Vol  2.^2^58,61,62, 
65,  66,  and  74it 


*'  Atonement  extends  to  all 
men,  but  redemption  will  apply* 
only  to  a  number  from  among 
men.  Atonement  doth  not 
imply  the  forgiveness  of  sin. 
Atonement  is  the  foundation 
for  redemption,  and  not  re- 
demption itself."  Of  course 
the  atonement  does  not  imply 
the  justification  of  any  sinner. 
Theological  Magaziife, 

It  is  out  of  the  divine  powet 
so  to  impute  guilt  or  obedience, 
as  to  transfer  either,  from 
Adam  to  his  posterity,  or  from 
Christ  to  his  people  ;  so  that. 
Christ's  righteousness  is  neve? 
iti  this  sense  imputed. 

Mmmonsyp,  504,  Z^S* 


102  CALVINIS3I. 

CALVIN",                          AND  OTHERS^ 

redemption,  und  are  delivered  "  To  justifie,  in  the  apostle's 
frorti  destruction :  that  in  himy  disputation   touching  justifica- 
we  are  adopted  by  our  heavenly  cation,  doth   signifie    to  remit 
Father  as  children  and  heirs:  sinnes,    to    absolve    from     the 
that  by  his  blood  we  are  recon-  fault,  and  the  punisment  there- 
led  to  the  Father:  (John  X.  28  )  of,    to  receive  into  favour,  to 
that  being  given  to  him  to  keep  pronounce  a  man  just."     This 
we  are  delivered  from  all  danger  justification    is   by  the   atone- 
of  perishing  and  being  lost ;  that  meat  in  Christ's  blood, 
being  ingraffed  in  him,  we  are  Latter  Con.  Helvetia.    Cons. 
already  after  a  certain  manner  Easily  Bohemia^  France^  Eng- 
partakers  of  eternal  life,  being  land,  Belgia,  and  Aiisfierge. 
entered  into    the  kingdom   of 
God  by  hope :  and  yet  more,  • 
that   having    obtained    such  a 
partaking  of  him,  though  we  be 
fools  in   ourselves,  he    is  wis- 
dom for  us  before  God  :  though 
we  be  sinners,  he  is  righteous- 
ness for  us:  though  we  be  im-  "I"   expounding    the    word 
pure,    he    is    purity     for    us ;  justified,  it  is  usually  said,  to  be 
though  we  be  weak,  unarmed  justified   doth    signify,  of    un- 
and  lying  open  in  danger  of  Sa-  righteous  to  be  made  righteous 
tan,  yet  ours  is  the  power,  which  — ^^^^^  is,    acquitted  from   the 
is  given  him  in  heaven  and  earth,  gui^^  *  ^^^  ^^^  Sonne  of  God  his 
whereby  he  may  tread  down  Sa-  sake,  that  is  laying  hold  by  faith 
tan  for  us,  and  break  the  gates  "PO"  Christ  himself,  who  is  our 
of  hell."  righteousness." 

B.  3.  ch.  16.  sec.  5.  Con.  Saxony, 


*  Guilt  is  a  law  term,  which  denotes  obligation  to  suffer  the  penalty  which 
is  annexed  to  the  law  that  is  violated,  J.  H,  TOOKE. 


HOPKINSIANISM. 


103 


HOPKINS,  A 

Men  are  brought  into  a  justi- 
fied state  by  the  first  act  of 
faith  ;  and  this  first  act,  entitles 
by  divine  promise  and  constitu- 
tion to  perseverance  in  faith, 
and  consequently  continuance^ 
in  a  justified  state.  Because, 
however, the  whole  oi  this  justi- 
^cation  is  conditional^  or  grant- 
ed on  condition  of  perseverance 
in  repeated  acts  of  faith,  believ- 
ers ought  daily  to  pray  for  the 
forgiveness  of  their  sins. 

$yst.  Vol.  2.  fi.  79 y  80  and  SI, 


ND  OTHERS, 

"  Sinners  of  mankind  receive 
and  enjoy  the  rewards,  the  hap- 
py fruits  of  the  righteousness 
of  Christ ;"  which  "  benefits. of 
his  righteousness  are,  of  gracej 
bestowed  upon  sinners.'*  "  This 
is  the  true  and  only  proper  im- 
port of  the  i?}i/iutatio7i  of 
Christ's  righteousness  to  be* 
lievers — this  is  to  have  nis 
righteousness  i?n/iuted  to  them  ; 
for  them  to  receive  and  enjoy 
the  benefits,  the  happy  fruits  of 
it." 

West  on  Atonement^  fi.  109.* 


See  Notes  A.  B.  and  C.  at  the  end  of  this  chapter. 


NOTE  A. 

A  GEJ^ERAL  VIEW  OF  THE  GOJ^TROVERSY  ABOUT 
THE  ATOJVEMEjYT, 


The  advocates  for  an  indefinite  atonement  conceive,  that  they 
have  espoused  the  common  opinion  of  the  reformed  churches. 
The  Synod  of  Dort,  they  say,  has  decided  in  their  favour  ;  and 
this  ecclesiastical  body  was  formed  by  messengers  from  the  pro- 
testant  churches  of  Great  Britain^  the  Electoral  Palatine^  Hes- 
sia,  Switzerland^  Witteraiv,  the  republic  and  church  of  Geneva^ 
the  republic  and  church  of  Bremen^  the  republic  and  church  of 
Emden,  the  Dutchy  of  Gelderland  and  of  Zutfihen,  South-Hol' 
land,  JVorth-Holland,  Zealand^  the  Province  of  Utretht,  Fries- 
land^  Transylvania^  the  State  of  Groningen  and  Oinland^  Drent, 
^xA  France,     This- venerable  Synod  was  convened,  A.  D.  1618, 


104.  0]5f   THS    ATONEMENT, 

and  solemnly  declared,  in  their  Canons,  Head  ^  jirL  3.  that, 
"  the  death  of  the  Son  of  God  is  the  only  and  most  perfect  sacri- 
fice and  satisfaction  for  sin ;  is  of  infinite  worth  and  value,  abun- 
dantly sufficient  to  expiate  the  sins  of  the  whole  world."  The- 
Heidelbergh  Catechism  also  says,  Ques.  37.  "  What  dost  thoa 
understand  by  the  words,  '  he  suffered?^  Answer  That  he,  all 
the  time  that  he  lived  upon  earth,  but  especially  at  the  end  of  his 
life,  sustained  in  body  and  soul,  the  wrath  of  God  against  the 
sins  of  all  mankmd :  that  so  by  his  passion,  as  the  only  pro- 
pitiatory sacrifice,  he  might  redeem  our  body  and  soui  from 
everlasting  damnation,  and  obtain  for  us  the  favour  of  God,  right- 
eousness and  eternal  life."  In  reply,  the  Calvinists  consent,  that 
many  of  the  confessions  speak  of  the  death  of  Christ,  as  a  sacri- 
fice, in  its  own  nature,  of  immense  value.  They  admit  also,  that 
in  suffering  the  death  of  the  cross  for  believers,  Christ  did  dis- 
play God's  indignation  against  all  sin  ;  for  if  Christ  must  die  to 
procure  the  pardon  of  one  sin,  great  indeed  is  the  divine  hatred 
of  every  sin.  This  disfday  of  the  divine  hatred  of  all  sin,  how- 
ever, was  merely  incidental  to  the  making  of  atonement,  and  not 
the  ultimate  or  chief  object  of  the  atonement.  Should  it  be  de- 
manded, "  What  truths  are  exhibited  by  the  atoning  sacrifice  ?" 
the  Calvinists  and  Hopkinsians  would  both  answer;  "  that  men 
are  sinners,  that  God  is  displeased  with  all  sin  ;  and  that  should 
God  pardon  the  sinner,  he  is  not  in  the  least  warranted  to 
conclude,  that  the  Holy  One  is  reconciled  to  transgression,  or  has 
abrogated  his  holy  law.'*  These  same  truths,  say  the  advocate^ 
for  a  definite  atonement,  are  clearly  taught  in  the  divine  ivord ; 
but  does  the  written  display  of  God's  glory,  in  loving  mercy, 
while  he  loves  his  law  and  hates  sii),  make  an  atonement  ?  The 
eternal  damnation  of  the  rebel  angels  ;s  a  display  of  the  same 
truths;  but  does  the  exhibition  of  the  smoke  of  torment, 
ascending  for  ever,  prepare  the  way  for  any  sinner's  justifi- 
cation ?"  "  No  I"  Why  not?  Should  one  creature  be  damned,  and 
all  others  saved,  it  could  not  be  said,  that  God  had  made  no  exhi- 
bition of  his  abhorrence  of  sin.  All  which  is  urged,  concerning 
the  manifestation  of  the  real  disposition  of  the  Godhead,  against 
transgression,  will  be  admitted ;  with  this  exception,  that  the 
manifestation  of  holy  indignation  constitutes  no  expiation  of 
guilt.  The  nature  of  the  sacrifice  of  Christ  is  such,  that  God 
can,  for  aught  a  creature  can  discover,  save  on^  or  any  assi^nabl^ 


ON    THE    xVTONEMENT.  105 

^aunber  of  sinners,  for  whom  it  may  have  pleased  God  that 
his  Son  shall  be  a  substitute.  If  nothing  more  is  intended 
by  general,  or  unlimited  atonement,  than  this,  there  will  be 
no  longer  any  dispute  upon  the  subject.  But  it  is  demanded; 
"  for  what  end  was  Christ  born  of  a  woman,  and  made  under  the 
law,  in  the  form  of  a  servant  ?'*  All  answer,  he  was  united 
to  humanity,  that  he  might  be  "  made  perfect"  as  a  Saviour,  who 
could  obey  and  suffer.     *'  For  what  end  did  he  obey  and  suffer  I 


?'» 


jinsiver  by  the  Hopkinsians.  He  obeyed  and  suffered  that  an 
innocent  person,  divine  in  his  attributes,  might  manifest  in  the 
clearest  manner  God's  infinite  abhorrence  of  that  infinite  evil> 
sin  ;  so  that,  after  this  exhibition,  made  by  the  sufferings  of  the. 
Son  of  God,  whose  obedience  might  have  excused  him  from  all 
natural  evil,  should  God  release  the  sinner  from  damnation,  and 
freely  bestow  on  him  unbought  blessedness,  no  rational  being; 
in  the  universe  could  think  God  reconciled  to  disobedience,  or 
"unmindful  of  the  dignity  of  his  law,  government  and  character, 

jinsivei-  by  the  Calvinists.  Christ  obeyed  and  suffered,  that 
he  might  fulfil  the  conditions  of  the  covenant  of  redemption,  and 
glorify  the  justice,  as  well  as  the  viercy  of  Jehovah,  in  procuring 
such  pardon  and  righteousness  for  the  elect,  as  should  in  the 
view  of  the  unyielding  law,  avail  for  their  justification.  The 
obedient  life  and  the  sufferings  of  the  Son  of  God,  therefore, 
had  this  specific  object,  the  justification  of  the  elect.  To  all  the 
elect,  and  to  no  other  persons  did  God  originally  design  to  ex- 
tend the  atonement.  This  doctrine  is  clearly  taught  in  that  truly 
Calvinistic  confession,  which  was  last  quoted. 

"  This  was  the  sovereign  counsel,  and  most  gracious  will  and 
purpose  of  God  the  Father,  that  the  quickening  and  saving  effi- 
cacy of  the  most  precious  death  of  his  SofP^hould  extend  to  all 
the  elect,  for  bestowing  upon  them  alone  the  gift  of  justify- 
ing faith,  thereby  to  bring  them  infallibly  to  salvation  :  that  is,  it 
was  the  will  of  God,  that  Christ  by  the  blood  of  the  cross, 
whereby  he  confirmed  the  new  covenant,  should  effectually 
redeem  out  of  every  people,  tribe,  nation  and  language,  all  those, 
and  those  only,  who  were  from  eternity  chosen  to  salvation,  and 
given  to  him  by  the  Father  j  that  he  should  confer  upon  them 

14 


lOG  ON    THE    ATONEMENT. 

faith,  which,  together  with  all  the  other  saving  gifts  of  the  Holf 
Spirit,  he  purchased  for  them  by  his  death  ;  should  purge  them 
from  all  sin,  both  original  and  actual,  whether  committed  before 
or  after  believing;  and  having  faithfully  preserved  them  even  to 
the  end,  should  at  last  bring  them,  free  from  every  spot  and 
blemish,  to  the  enjoyment  or  glory  in  his  own  presence  for 
ever."  H.  B.  C.  Canons,  Head  2.  J7't.  8, 

Another  question  must  be  proposed.  "  In  what  sense  did 
Christ  obey  and  suffer  in  the  stead  and  room  of  the  sinner  ?" 
The  learned  and  venerable  Dr.  West  answers  for  one  party,  that 
Christ  was  so  substituted  for  the  sinner,  "  that  the  same  disposi- 
tion of  the  Deity,  which  would  have  appeared  in  the  death  of  the 
sinner,"  was  "  exhibited  in  the  death  of  Christ,"  so  that 
now  God  can  save  any,  or  all  sinners,  without  disgracing 
his  throne. 

In  opposition  to  this  substitution  of  one  exhibiticn  for  anotherj 
speaks  an  English  Divine  -,  who  maintains  such  a  reality  of 
obedience  and  sufferhig,  as  effectually  secures  the  actual  justifi- 
cation of  all,  for  whom  th-e  death  of  Christ  was  an  atonement. 
"  1  cannot  but  thhik  they  are  in  some  degree  guilty,"  of  depre- 
ciating the  merits  of  Christ,  '*  who  will  by  no  means  allow  that 
Christ  bore  the  idem,  the  same  death,  the  same  curse  that  was 
threatened  in  the  law,  as  due  to  sin,  and  to  us  for  it.  What  was 
that  part  of  the  sentence  of  the  law,  that  was  gone  out  against 
sin,  which  he  did  not  submit  unto  ?" 

RaivVui  on  JustiJication,fi.  135. 

"The  law  found  him  in  the  sinner's  place,  and  then  God 
spared  not  his  own  Son :  justice  found  him  charged  with  the 
sinner's  guilt,  and  then  it  stirred  up  all  its  wrath ;  awake,  O 
sword,  against  my  Wiefiherd,  against  the  man  that  is  my  fellow  : 
nor  did  it  withdraw  its  terrors  till  he  could  say,  it  is  JinishedJ* 

Eawlin  on  Jus.  fi,  98. 

"  The  whole  weight  of  our  controversy  with  the  Socinians, 
apon  the  doctrine  of  Christ's  satisfaction  hinges  here  :  they  will 
readily  grant,  that  what  Christ  did  in  his  sufferings  and  death  was 
for  our  good  j  for  our  benefit  and  advantage  ;  and  that  the  effects 


ON    THE    ATONEMENT.  107 

thereof  might  some  way  or  other  extend  to  us.  But  I  think  we 
are  able  to  prove  with  the  clearest  evidence  out  of  the  scriptures, 
that  his  obedience  and  sufferings  were  not  only  for  our  good,  but 
strictly  and  properly  on  our  behalf,  and  in  our  stead:  that  he  died 
not  only  as  a  martyr  to  bear  witness  to  the  truth,  and  confirm  the 
doctrine  which  he  preached  ;  nor  only  as  an  example  of  that  re- 
signation and  submission  to  the  will  of  God,  under  the  heaviest 
and  most  unmerited  sufferings;'*  nor  mere.y  as  an  exhibition  of 
the  wrath  of  God  against  sin  in  general;  "  but  as  a  sacrifice  and 
substitute,  charged  with  our  guilt,  and  bearing  that  punishment, 
which  was  due  to  our  sins,  that  so  he  might  make  full  and  propei' 
satisfaction  to  God  for  them."  Eawlin  071  Jus.  fi.  91, 

Had  not  Christ  been  by  substitution  legally  guilty,  the  inflic- 
tion of  pain  upon  him  had  been  unjust;  but,  "  he  who  knew  wo 
^in  in  his  own  person,  is  said  to  be  made  sin  for  us,  by  the  imfiu^ 
tation  of  our  si7i  to  him  ;  that  we  in  a  parallel  way,  by  the  imfiu- 
tation  of  his  righteousness  to  us,  might  be  made  the  righteousness 
of  God  in  him:*  Rawlin,  fi.  1 23. 

Hence  it  is  argued,  that  it  would  be  an  act  of  injustice 
to  Christ,  and  of  despite  to  his  righteousness  not  to  justify  every- 
one for  whom  he  died  to  make  atonement :  wherefore  it  is  said, 
(I  John  i.  9.)  "  he  is  faithful  and  just,  to  forgive  us  our  sins,  and 
tp  cleanse  us  from  all  unrighteousness." 

To  this  representation  it  is  objected  by  the  Hopkinsians,  that 
sinners  are  released  from  all  obligations  to  obedience,  by  "  this 
idem  per  idem^  this  algebraical  equation  of  an  atonement;"  that 
the  offers  of  salvation  are  unscripturally  restricted;  and  that 
should  all  sinners  be  required  to  believe,  they  would  many 
of  them  be  required  to  believe  a  lie,  and  therefore  unbelief 
in  all  the   non-elect  can  be  no  sin. 

These  objections  are  by  the  Calvinists  thus  obviated. 

The  law  is  of  eternal  obligation  as  a  rule  of  conduct,  but  be- 
lievers are  not  under  it  as  a  covenant  of  works,  to  be  thereby  jus-* 
tified  or  condemned.  Christ  has  atoned  for  all  the  sins  which 
ixnil  actually  be  committed  by  the  believer,  and  not  for  those 


108  ON    THE    ATONEMENT. 

which  might  be  committed  by  him,  were  he  not  restrained  by  the 
fear,  law,  and  providence  of  God.  Hence,  it  is  as  proper  to  ex- 
hort -di  justified  person  to  obey^  as  an  elected  person  to  make  his 
election  sure^  or  a  regenerated  person  to  fierse-vere  to  the  end. 
Would  you  say  to  a  child  of  God,  "  take  heed  that  you  do 
not  fall  away,"  and  yet  refuse  to  say,  "  beware  that  you  do 
not   sin,  so  that  there  is  no  more  sacrifice  for  you?" 

See  Con.  C.  Scot.  Con.  P.  C.  U.  S.  Say,  Flat,  chafi.  19.  sec.  6. 
and  Baivlifi  on  Justijication^p.  241. 

It  may  also  be  remembered  that  th-e  love  of  Christ  constrains 
to  obedience,  and  is  the  strongest  bond  of  moral  obligation. 

In  proposing  to  sinners  the  terms  of  reconciliation,  the  Cal- 
vinists  do  not  require  their  hearers  to  believe  a  falsehood.  Sin- 
ners are  assured,  that  as  Moses  lifted  up  the  serpent  in  the  wil- 
derness, so  the  Son  of  man  was  lifted  up,  ^for  this  jiurfiose^  that 
whosoever  believeth  on  him  might  not  perish,  but  have  eternal 
life,  John  iii.  14,  15.  They  are  told,  that  if  they  belike,  thejr 
shall  be  saved;  that  ample  provision  is  made  for  every  per- 
son v/ho  shall  at  any  time  possess  a  contrite  heart ;  and  that  such 
as  come  to  Jesus  shall  in  no  case,  for  any  crime,  be  rejected.  Are 
sinners  required  to  believe  a  lie,  v^^hen  required  to  believe,  that 
the  provision  made  by  the  atonement  is  as  ample  as  the  wisdom 
of  God  saw  necessary,  and  as  the  petitions  for  pardon  will  ever 
require  ?  What  can  a  sinner  be  under  the  necessity  of  knowing 
besides  this,  that  every  person,  who  feels  his  need  of  a  Saviour, 
and  from  the  heart  says,  "God  be  merciful  to  me  a  sinner,"  shall 
find  complete  justification  I  We  conclude  then,  say  the  Calvin- 
ists,  that  it  is  scriptural  to  declare,  that  the  atonement  by  Jesua 
Christy  comfirehends  whatever  is  done  or  suffered  by  him^  to  firo^ 
cure,  by  merit ,  the  justification  of  the  elect  : 

OR, 

"  It  is  that  which  effectually  removes  the  offence  of  sin,  and 
procures  for  the  sinner  reconciliation  with  God." 

Christian's  Magazine,  Vol,  3.  p,  ST^ 


ON    THE    ATONEMENT.  109 

We  conclude,  say  the  Hopkinsians,  giving  their  definition  that 
the  atonement  is  simfily  an  exhibition  of  justice  and  mercy  in  the 
person  of  Jesus  Christy  in  consequence  of  nvhich^  God  can  pardon 
any  number  of  sinners^  but  is  bound  by  ?zo  obligation  of  justice  to 
save  any  one  for  ivhom  Christ  died. 


•'^'^'W- 


NOTE  B. 

Jl  DISCOURSE  lJ\r  FAVOUR  OF  AJV  LYDEFIJsriTE 
ATOjYEMEJ\^T,  * 


«<   WHO    IS    THE    SAVIOUR    OF    ALL  MEN  ;    ESPECIALLY    OF    THOSE 

WHO   BELIEVE.'*      1  Timothy  iv.  10. 


In  attending  to  these  words,  our  first  inquiry  will  respect 
the  import  of  the  expression,  all  men  :  our  second,  the  sense 
in  which  Christ  is  the  Saviour  of  all  men  :  and  our  third,  the 
propriety  of  calling  Jesus  the  Saviour  es/iecially  of  believers. 

I.  What  are  we  to  understand  by  the  words,  all  men  ?  We 
grant,  that  according  to  the  customary  use  of  language,  they  do 
not  necessarily  imply  every  individual  of  the  human  race  ;  for 
the  word  all  is  not  unfrequently  used  in  a  limited  sense.  Matt, 
iii  5.  ''  Then  went  out  to  him  Jerusalem,  and  all  Judea,  and  all 
the  region  round  about  Jordan,  and  were  baptized."     All^  here, 


*  It  is  the  design  of  this  discourse  to  exhibit,  briefly,  what  is  said  in  fa- 
vour of  the  last  definition  in  the  preceding  note-  Any  person  who  wishes 
a  more  elaborate  display  of  the  sentiments  contained  in  this  performance, 
ipay  consult  "  An  Essay  on  the  Atonement,"  lately  published  in  this  city^ 
He  who  would  read  something  more  ingenious  and  argumentative,  but 
equally  erroneous,  is  referred  to  a  volume  entitled  "  Sermons,  Essays,  and 
Extracts,  by  various  authors  :  selected  with  special  respect  to  the  great 
Joctrine  of  the  Atonement." 


110  ON    THB    ATONEMENT. 

means  the  greater  part  of  the  inhabitants,  or  a  very  considera- 
ble proportion  In  Phil.  ii.  21.  it  is  used  in  the  same  manner; 
when  Paul  says,  "  all  seek  their  own,  not  the  things  which  are 
Jesus  Christ's  ;"  but  manifestly  intends  neither  to  implicate  him- 
self, nor  Timothy,  nor  the  greater  part  of  the  Philippian  church. 
In  Titus  ii.  11.  all  denotes  many  of  almost  every  nation  and 
de'icription.  "  For  the  grace  of  God  that  bringeth  salvation 
h.vth  appeared  to  all  inen.^*  These  instances  are  sufficient  to 
show,  that  when  we  would  ascertain  the  meaning  of  any  such 
com-non  word,  we  must  advert  to  its  connexion  with  the  context. 
Proceeding  by  this  rule,  we  shall  find,  that  a//,  in  the  text,  is 
used  in  its  unlimited  sense,  for  every  one  of  the  human  race ; 
because  all  men  are  comprehended  either  in  the  class  of  believ- 
ers or  unbelievers  ;  and  God  is  expressly  said,  not  only  to  be  the 
Saviour  of  all  believers  ;  but  of  all  other  men.  Consequently 
**  the  living  God"  is  the  Saviour  of  every  descendant  of  Adam. 

That  by  all  men  we  are  to  understand  every  individual  of  our 
race,  is  evident  from  nidny  other  similar  expressions,  concerning 
the  universality  of  redemption. 

Heb.  ii.  9.  "  We  see  Jasus,  who  was  made  a  little  lower  than 
the  angels,  for  the  suffering  of  death, — that  he  by  the  grace  of 
God  should  taste  death  for  every  man."  St.  John  declares,  that 
Jesus  is  not  only  the  Saviour  of  all  believers,  but  also  of  all  un- 
believers^  when  he  says,  "  He  is  the  propitiation  for  our  sins, 
and  not  for  ours  only^  but  also  for  the  sins  of  the  whole  world'* 
From  9.  Cor.  v.  ch.  14th  and  I5th  verses,  it  is  evident  that 
Jesus  died  for  every  individuul  who  was  legally  dead  by  sin. 
"  We  thus  judge,"  says  Paul,  ''That  if  one  died  for  ail,  then 
were  all  dead  :  and  that  he  died  for  all."  Jesus,  therefore,  is 
the  Saviour  of  every  individual  child  of  Adam.  In  writing  to 
Timothy,  Paul  says,  "God  our  Saviour  will  have  [or  commands3 
all  men  to  be  saved for Christ  Jesus gave  him- 
self a  ransom  for  all." 

Peter,  in  his  2d  Epistle,  iii.  ch.  9th  ver  says,  the  Lord  is  "not 
willing  thatany  should  perish,  but  that  all  should  come  to  repent- 
ance ;"  and  consequently  be  saved,  through  the  universal  re- 
demption. 


ON  thb  atonement.  Ill 

Rom.v.  18.  "As  by  the  offence  of  one,  the  judgment  came 
iipoii  all  men  to  condemnation  ;  even  so  by  the  righteousness  of 
one,  the  free  gift  came  upon  all  men,  to  justification  of  life." 

In  Rom.  xiv.  15.  and  1  Cor.  viii.  ll.it  is  represented,  that 
some  are  in  danger  of  perishing  "  for  whom  Christ  died  ;'*  and  in 
3nd  Pet.  ii  I.  we  read  of  some  who  deny  the  Lord  who  bought 
them,  and  bring  upon  themselves  swift  destruction.* 

II.  We  come  now  to  inquire,  in  what  sense  Christ  is  the 
Saviour  of  all  n>en  ;  it  is  evident  that  he  is  not  the  Saviour 
of  unbelievers  in  every  sense  in  which  he  is  the  Saviour  of 
believers:  because^  thin  no  such  distinction  a»  the  text  con- 
tains, would  have  been  found  in  the  Bible.  He  is  the  Saviour  of 
the  whole  world,  by  office.  God  appointed  him  to  the  redemp- 
tion of  every  man;  and  he  voluntarily  undertook  the  work.  1 
John  iv.  14  "  We  have  seen  and  do  testify^^  saith  the  apostle 
John,  "  that  the  Father  sent  the  Son  to  be  the  Saviour  of  the 
world  '*  Then  said  the  Son,  "  saciifice  and  offering  thou  didst 
tiot  desire,  mine  ears  hast  thou  opened  ;  burnt-offering  and  sin- 
offering  bust  thou  not  required.  Then  said  I,  lo,  I  eome  !  In 
the  volume  of  the  book  it  is  written  of  me,  I  delight  to  do  thy 
will.'*  "  Him  hath  God  exalted  with  his  right  hand  to  be  a 
Prince  and  a  Saviour." 

As  the  sun  is  constituted  a  light  in  the  firmament,  for  the  be- 
nefit  of  all  trsankind,  so  is  Jesus  Christ  appointed  to  be  the  *'  Sun 
of  Righteousness,"  to  every  man  that  cometh  into  the  world. 
He  is  the  true  light,  which  all  may  behold.  Hence  he  saith, 
"  Look  unto  me  and  be  ye  saved,  all  the  ends  of  the  earth." 


*  If  it  shall  be  proved,  that  these  passages  of  scripture  have  been  mis-- 
construed,  or  misapplied  ;  the  whole  foundation  of  the  discourse  will  be  ta- 
ken a^vay,  and  the  superstructure  must  fall.  Ihe  doctrine  of  an  indefinite 
atonement  must  then  lie  in  ruins,  or  be  reared  upon  other  corner  stones  ; 
for  the  declaration  that  Clirist  is  the  Saviour  of  the  whole  world,  taken  ia 
its  broad  extent,  will  not  prove  that  he  was  an  atoiwig  sacrificcy  for  all 
the  sins  of  all  men.  He  may  be  in  many  respects  the  Saviour  of  another, 
who  makes  no  atonement  for  him  Washington  was  the  political  Sayioiir  ©f 
his  countrymen,  but  he  made  no  satisfuction  for  tJieir  gins. 


11^  ON  THE  ATONEMENT. 

(Isa.  xlv.  22.)  As  every  man  may  claim  a  right  to  the  sun,  a^ 
ordained  for  his  use,  so  every  child  of  Adam  may  claim  JesuS 
as  his  Saviour  and  plead  before  God,  saying,  "Christ  hath  died." 

The  brazen  serpent,  erected  among  the  Jews,  in  the  wilder- 
ness was  typical  of  Christ.  It  was  erected  for  all  the  people  to 
look  upon,  when  bitten  by  the  venomous  reptile.  It  was  constitu- 
ted the  instrumental  Saviour  of  the  whole  congregation,  as  truly  as 
of  one  man.  An  individual  had  only  to  prove,  that  he  was  bitten, 
in  order  to  prove,  that  he  had  a  right  to  the  brazen  medium  of  sal- 
vation. 

As  a  gospel  minister  is  ordained  over  every  family  and  indi- 
vidual of  his  society,  so  Christ,  being  ordained  by  God  a  Re- 
deemer, is  the  Saviour  of  all  the  families  and  individuals  of  the 
earth.  God  "  laid  on  him  the  iniquity  of  us  all."  He  died,  a 
just  person,  for  the  unjust  of  every  age,  country,  and  name.  He 
magnified  the  law  of  God,  and  provided  a  way  for  God  to  appear 
honourable  in  the  remission  of  any,  or  all  offences. 

Jesus  himself  declares  to  the  unbelieving  Jews,  "  My  Father 
giveth  you  the  true  bread  from  heaven."  That  this  gift  of  the 
bread  of  life,  was  not  confined  to  the  Jews,  is  evident  from  nume- 
rous passages  of  the  scriptures.     Christ  was  constituted  "  a  light 

to  lighten  the  Gentiles." 

■-> 

The  provision  made  by  Christ  for  all  sinners  is  compared  to 
a  royal  feast,  made  ready,  free  of  expense,  to  all  who  are  invited. 
Now,  all  things  are  declared  to  be  ready,  for  all  ?nen,  and  all  are 
invited.  "  Compel  them  to  come  in,  that  my  house  may  be  filled," 
saith  the  master  of  the  gospel  feast,  in  such  a  manner  as  to  con- 
vey the  idea  of  an  infinite  fulness,  of  an  inexhaustible  abundance. 
There  is  bread  enough^  and  to  spare.  More  provision  is  made 
than  can  be  applied  to  the  use  of  the  elect.  All  men  have  the 
same  right  to  the  bread  of  life,  that  any  individual  enjoys,  by  the 
bounty  of  God.  Jesus  is  the  gift  of  God,  to  this  sinful  world. 
God  so  loved  the  ivorld^  as  to  give  his  Son  to  be  a  Saviour. 

That  Jesus  is  by  office  the  Saviour  of  all  men,  is  evident,  from 
those  commands  of  God,  which  require  the  unregenerate  to  be- 


ON  THte  ATONEMENT.  113 

lieve  with  the  heart,  that  Jesus  died  to  save  them,  poor  and 
perishing^  sinners.  1  John  v.  10.  "  He  that  believeth  not  God 
hath  made  him  a  liar ;  because  he  believeth  not  the  record  that 
God  gave  of  his  Son.  And  this  is  the  record,  that  God  hath 
given  to  us  eternal  life  ;  and  this  life  is  in  his  Son.'* 

Moreover,  Christ  represents  his  coming  into  the  world  to  be 
the  agR:ravation  of  the  guilt  and  misery  of  some  who  finally  perish. 
How  can  this  be  ?  How  can  it  increase  the  guilt  of  any  one,  not 
to  believe  in  Jesus  as  his  Saviour,  if  Christ  did  not  give  his  life  a 
ransom  for  those  who  will  never  enter  heaven  ? 

Let  a  person  prove,  that  he  is  a  descendant  of  Adam,  and  is  a 
sinner,  and  he  makes  good  his  claim,  through  the  gracious  pro- 
mises of  God,  to  that  Saviour,  who  gave  himself  a  ransom  for  all- 
God  gives  him  leave  to  say,  my  Lord,  my  God,  my  Redeemer. 

Our  third  and  last  inquiry  respects  the  propriety  of  calling 
Jesus  the  Saviour  esfiecially  of  believers.  Christ  is  the  Saviour 
of  all  men  by  office^  but  of  those  only  who  believe,  by  apfilication^ 


*  Did  Clirist  undertake  the  office  of  meriting  pardon,  acceptance,  and, 
complete  salvation  for  some  sinners,  or  for  all  sinners,  or  for  no  sinner  ? 

"  For  no  sinner.  He  did  not  'inerit  for  any  one  justification.  He  made 
such  a  discovery  of  the  disposition  of  God,  that  now  God  can  pardon  any 
or  all  sinners.     This  was  his  office." 

He  made  atonement,  then,  for  no  sinner;  and  this  office  of  a  public  show 
will  little  benefit  the  sinner,  who  anxiously  asks,  **  how  shall  a  guilty  man 
be  made  just  before  God  ?  Where  shall  I  find  a  righteousness  to  present  to 
my  Judge,  by  faith,  which  will  satisfy  that  law,  which  must  have  its  full 
demands,  or  it  consigns  me  to  hell  ?"  The  Calvinist  thinks,  that  every  be- 
liever will  find  in  Christ  a  righteousness,  which  was  designed  for  him,  per- 
sonally; and  which  inflexible  justice  can  no  more  refuse  to  accept,  than, 
were  the  sinner  to  present  his  own  perfect,  personal  obedience  before  the 
bar,  the  righteous  Judge  could  pronounce  condemnation.  Were  the  doors 
of  a  prison  opened,  as  they  might  be  by  a  turnkey ;  what  would  it  profit 
those  persons  whose  debts  were  not  paid  ?  Justice  would  still  detain  them- 
The  divine  law  must  either  rehnquish  what  it  claims  of  the  sinner,  or  it 
must  be  satisfied  by  some  one,  so  that  the  sinner  can  be  released ;  and 
can  no  longer,  of  right,  be  held  in  prison.  HE,  who  cancels  all  the  char- 
ges recorded  in  the  volume,  to  be  opened  iit  the  judgment,  against  the  re- 
bel, is  that  rebel's  Redeejneri 

15 


114 


©N  THE  ATONEMENT. 


or  in  effect.  Believers  own  Jesus  as  their  Saviour  :  tbeyreceir© 
him,  by  faith,  as  the  propitiation  for  their  sins  ;  and  he  becomes 
actually  their  salvation.  A  minister  ordained  over  any  congre- 
gation, is  a  minister  especially  of  those,  who  attend  upon  his  ad- 
ministrations, and  are  benefited  by  them.  By  office  he  is  the 
minister  of  all.  Every  individual  may  call  upon  him,  for  the  in- 
struction he  can  give,  and  the  ordinances  he  is  empowered  to 
dispense.  But  he  is  in  effect  the  spiritual  servant  of  such  alone 
as  attend  upon  his  ministry. 

A  physician  may  have  the  charge  of  an  hospital.  By  office  he 
is  the  physician  of  every  individual ;  but  in  effect  of  those  only 
who  ask  his  advice,  obey  his  prescriptions,  and  are  recovered  by 
his  medicines. 

One  skilful  in  the  navigation  of  our  coast  is  appointed  pilot  of 
our  ships.  Some  accept  his  services,  but  otheis  reject  them. 
He  is  the  pilot  of  all  by  office^  but  in  effect  of  those  only,  who 
commit  themselves  to  his  care,  and  are  guided  into  some  harbour 
of safety. 

Thus  Christ  is  invested  by  the  Father  with  the  office  of  Saviour- 
This  he  sustains  towards  the  whole  guilty  world.  But  they 
alone  are  benefited,  who  attend  on  his  ministry  ;  apply  to  him> 
as  the  great  physician  of  souls,  and  commit  themselves  to  his 
guidance.  He  actually  saves,  and  therefore  is  the  Saviour, 
especially,  of  ail  who  believe  his  preaching,  are  healed  by  his  balm 
of  Gilead,  are  piloted  by  him  into  the  haven  of  felicity. 

Now,  is  it  a  difficult  thing  for  one  who  entertains  these  views 
of  universal  redemption,  and  the  actual  salvation  of  believers,  to 
answer  objections  ?  Is  it  impossible  to  escape  from  the  dilem- 
ma* into  which  our  opponents  imagine  they  have  brought  us  ? 
We  reject  each  of  the  three  propositions,  which  are  considered 
the  only  alternatives  upon  this  subject.  Christ  "  underwent  the 
pains  of  hell,"  for  neither  "  all  the  sins  of  all  men  ;"  nor  *«  all 
the  sins  of  some  men  ;'*  nor  "  some  sins  of  all  men."     The  ideai 


*  Christian's-  Magazine,  Vol  1.  p.  r4. 


ON    THE    ATONEMENT.  115 

that  Christ  suffered  the  pahis  of  hell,  is  not  inculcated  in  the 
scriptures ;  nor  does  reason  teach  us,  that  it  was  necessary 
for  the  salvation  of  sinners,  for  the  pardon  of  condemned  male- 
factors. 

It  is  enough  for  us  to  know,  that  Jesus  Christ  suffered  and 
tasted  death  for  every  man,  so  that  God  can  be  just  when  he  jus- 
tifies any  assignable  number  of  the  ungodly.  Jesus  prepared  the 
Way  for  God  to  pardon  one  sin,  and  by  the  same  suffering,  to  par- 
don all  sin.  We  cannot  suppose,  nor  shall  we  believe,  until  God 
saith  it,  that  Jesus  suffered  a  certain  degree  of  pain,  to  buy  off  one 
from  hell ;  and  more  pain,  to  purchase  another  sinne**.  Christ 
offered  himself  once  for  all.  When  he  died  he  ceased  from  suf- 
fering, so  th:it  he  never  made  atonement  by  actually  enduring 
the  misery  of  /te//,  for  any  man.  He  suffered,  in  this  world, 
without  enduring  in  any  sense  the  pains  of  hell,  enough  to  dis- 
play the  divine  justice  and  mercy,  in  the  act  of  pardoning  trans- 
gression against  the  holy  law.  We  affirm,  that  all  which  Jesus 
endured  was  necessary  to  the  salvation  of  one  sinner,  and  ade- 
quate to  the  salvation  of  all  sinners. 

"  Why  then  should  not  the  sin  of  unbelief  be  pardoned  ?"* 

It  is  pardoned,  in  thousands  of  instances  j  when  repented  of 
and  forsaken. 


*  When  a  few  such  questions  are  proposed,  the  advocate  for  a  g-eneral 
and  indefinite  atonement  cannot  fail  to  have  recourse  to  Arminiinism  for 
answers.  If  atonement  is  made  for  all,  they  feel  the  necessity  of  saying-  that 
the  reason  why  one  is  saved  and  another  is  lost,  is  to  be  sought  in  the  dif- 
ference which  men  produce  in  themselves.  Hence  it  has  become  custom, 
ary  to  say,  that  penitence  renders  a  person  the  proper  object  of  mercy  The 
Arminians  do  not  hesitate  to  say,  that  God  will  save  as  many  as  he  can 
possibly  persuade  to  accept  of  pardon.  It  follows  therefore,  fro  ii  eacli  o^ 
these  systems,  that  the  number  of  the  saved  depends  rather  upon  human 
volition,  than  the  divine  election. 

Noah  Webster,  Esq.  in  his  dictionary,  defines  an  Annlniaii  to  be  "one 
who  denies  predestination,  and  hoh!s  to  freewill,  and  imivcrsal  reHe  i  p* 
tion."  In  its  proper  place  he  might  have  introduced  the  name  Ilopkinsian 
before  the  same  definition. 


116  ON  THte  Atonement. 

^*  But  why  should  not  all  unbelievers  be  saved  ?" 

So  long  as  unbelief  continues,  it  is  in  its  own  nature  an  effec- 
tual bar  to  that  holy  happiness,  in  which  salvation  chiefly  consists. 
Should  any  one  be  justified,  while  an  unbeliever,  he  could  not  be 
happy  even  in  heaven.  He  must  repent  and  be  sanctified.  This 
unbelief  is  the  source  of  all  sin,  and  a  combination  of  every 
damning  ingredient. 

^'  But  since  there  is  ample  provision  for  the  salvation  of  all, 
why  does  not  God  bring  them  to  repentance  ?" 

He  does  every  thing  which  his  character  and  our  freedom 
require  to  be  done  ;  and  then,  in  justice,  causes  us  to  reap  ac- 
cording to  what  we  have  sowed.  "  What  more  could  I  have 
done  I"     "  Ye  will  not  come  unto  me  that  ye  might  have  life  ?" 


NOTE  C. 

^  CRITIQUE  Oj\'  the  FOREGO LYG  SERMOM 

Such  discourses  are  better  calculated  to  mislead  the  inconsi- 
derate, than  to  convince  the  "noble  Bereans."  The  text  should 
have  been  critically  examined.  €)f»  l^avn.  The  living  God, 
is  the  antecedent  to  the  relative  pronoun  who  ;  which  is  an  ex- 
pression, rarely,  if  ever  applied  to  the  second  person  of  the 
Trinity.  It  denotes  God,  the  Father.  The  text  therefore,  de- 
clares, that  God  extends  his  preserving,  and  saving  goodness,  in 
a  greater  or  less  degree  to  all  men ;  but  especially  to  his  children. 
Should  this  construction  be  rejected,  and  should  it  be  admitted 
that  the  passage  refers  to  our  Lord  Jesus  Christ,  it  will  not 
follow,  from  his  being  called  the  Saviour  of  all  men,  that  he  ac- 
tually made  satisfaction  for  the  sins  of  all  men.  If  Jesus  has 
procured  a  space  for  repentance,  and  the  temporary  forbearance 
of  God,  for  the  non-elect,  it  does  not  of  course  follow,  that- 
lie  made  an  atonement,  to  satisfy  divine  justice,  andiTieritacceptr 


ON    THE     ATONEMENT.  117 

ance,  for  every  rebel.  Should  it  be  said,  however,  that  Christ 
made  atonement  for  a//,-  the  discourse  has  proved,  that  a// may- 
be restricted  to  a  less  number,  than  the  whole  of  the  human 
race.  It  might  be  said,  Christ  is  the  Saviour,  of  a//  men^  who  are 
elected,  by  divine  appointment,  or  office;  and  esjiecially  the 
Saviour  of  those  of  the  elect  who  do  now  actually  believe,  and 
enjoy  the  purchased  blessings  of  the  atonement. 

The  same  kind  of  ignorance  or  negligence  has  perverted 
many  other  passages.  In  Hebrews  ii.  9,  and  10.  the  apostle  is 
speaking  of  the  sons  of  God ;  and  declares,  that  in  bringing 
them  to  glory,  it  became  the  Captain  of  their  salvation  to 
be  made  perfect,  in  the  character  of  a  Saviour,  by  taking  upon 
him  a  body  capable  of  suffering  ;  so  that  he  could  taste  of  death, 
or  die,  uTiref)  ttuvtoc-.  The  original  contains  nothing  answerable  to 
7nani  and  the  eliptical  expression  should  undoubtedly  be  sup- 
plied by  uiov,  son.  Christ  was  made,  for  a  little  while,  lower  than 
the  angels,  that  he  might  die  for  every  son,  about  to  be  brought 
into  glory. 

The  holy  scriptures  contain  nothing  more  favourable  to 
the  doctrine  of  a  general  atonement,  than  the  declaration  of 
John,  that  Christ  "  is  a  propitiation  for  our  sins  ;  and  not 
for  ours  only,  but  also  for  the  sins  of  the  whole  world."  1  John 
ii  2.  In  these  words,  the  apostle  addressed  himself  to  those 
believers,  for  whom  his  epistle  was  immediately  designed,  and  to 
whom  it  was  directed,  saying,  "  my  little  children,  sin  not:  but 
if  any  man  should  be  tempted  and  sin,  let  him  remember, 
to  prevent  him  from  sinking  in  despair,  that  we  have  an  Advocate 
with  the  Father,  who  is  the  propitiation  for  the  sins  of  every  one, 
who  now  believes ;  yea,  even  for  the  sins  of  the  whole  world, 
which  shall  at  any  future  time  believe  on  his  name.'*  World  is 
often  restricted  in  this  manner ;  and  Christ  has  a  spiritual  wqrid, 
in  opposition  to  that  which  lieth  in  wickedness. 

If,  however,  as  some  suppose,  John  addressed  Jewish  Chris- 
t?..^s;  by  the  whole  world,  he  might  have  intended  believers 
of  all  nations ;  or  of  the  Gentiles ;  for  the  inhabitants  of  the 
Roman  Emjiire,  and  the  uncircumcised,  generally  were  denomir 
nated  <' the  whole  world."     Lvike  ii,  1.     Upon  these  principles 


118  ON    THE    ATONEMENT. 

may  be  explained  the  1  John  iv.  14.  and  all  similar  passages* 
which  speak  of  God's  loving  the  world,  and  of  Christ's  beinij:  the 
Saviour  of  the  world.  If  these  explanations  are  unsatisfactory, 
the  advocates  of  a  definite  atonenaent  have  no  objection  to  grant- 
ing, again  and  again,  that  Christ  is  so  far  the  Saviour  of  all  men, 
that  all  the  privileges  which  tlic  elect  and  the  reprobate  enjoy  in 
this  life  are  derived  to  them,  through  the  Saviour :  while  they 
firmly  deny  that  the  fiardon  of  sin  is  /lurchased  for  any  one,  who 
will  not  be  finally  pardoned.  In  the  2  Cor.  v.  14,  15.  Paul  is 
speaking  of  those,  who  are  constrained  by  the  love  of  Christ; 
and  declares,  that  he  died  for. all  such  persons,  who  were  dead. 
But  if  he  is  speaking  of  all  mankind,  Christ  may  have  died  for 
all,  while  his  death  was  constituted  an  atonement  for  the  elect 
alone.  One  good  man  may  die  for  another,  so  that  the  survivor 
may  derive  advantage  from  the  death,  while  it  makes  no  re- 
concilit;tion  between  God  and  the  sinner. 

It  was  taken  for  granted,  that  atonement  was  made  for  all 
mankind,  because  God  commands  all  men  to  be  saved,  and  is  un- 
willing that  any  should  perish.  1  Tim  ii.  4.  and  2  Pet.  iii.  9.  The 
application  of  these  passages  will  avail  as  much  against  the  doc- 
trine of  a  particular  election^  which  is  not  denied,  as  against 
a  particular  atonement.  If  God  may  consistently  command 
men,  not  elected,  to  repent,  he  may  men,  for  whose  sins  no  price 
of  redemption  has  been  paid;  and  if  he  is  "not  willing"  that 
the  reprobate  should  perish,  he  has  the  same  disposition,  and  is 
"  not  willing,"  in  the  same  sense,  that  the  unredeemed  should 
perish. 

If  the  persons  said  to  be  in  danger  of  perishing,  "  for  whom 
Christ  died,"  (Rom.  xiv  15.  and  I  Cor.  viii.  \\.)  vfQve  elected^ 
the  same  reasoning  will  hold  good.  If  they  were  not  elected, 
Christ  did  not  by  substitution  die  for  them,  so  as  to  make  atone- 
ment for  their  sins ;  and  all  such  persons  not  only  are  in  danger 
of  being  lost,  but  actually  ivill  go  to  perdition. 

The  only  remaining  passage  of  scripture,  which  was  quotj^ 
in  the  discourse,  and  which  deserves  particular  notice  in  this  dis- 
cussion, is  the  2  Pet.  ii.  1 .    «  Even  denying  the  Lord  who  bought 

them." 


ON    THlla    ATONtlMIiNT.  119 

The  word  uyo^atroivra,,  rendered  bought^  is  never  used  as 
synonymous  with  KctrxXXccyriy  atonement,  or  <A<56r»?^«)»,  pro- 
pitiation ;  but  is  derived  from  a  word  which  signifies  simply 
to  iirocure  to  one's  self.  The  persons  said  to  be  bought  were 
¥.yofi<x.Tx^ToL,  firocured  as  any  thing  is  obtained,  either  by  exchange 
or  purchase,  at  a  market  place.  Should  you  procure  to  your- 
self an  ox  at  the  market,  you  might  pay  a  price  for  him  ;  but  it 
would  not  be  a  firice  of  redemfition.  Should  you  procure  a  fat- 
lin.^  for  your  guests,  you  would  not  say,  that  you  had  made  atone- 
ment, or  reconciliation,  or  a  propitiation  for  it,  to  the  man  of  the 
stall.  Neither  may  you  say,  that  atonement  was  made  for  these 
persons,  who  were  bought,  and  denied  their  Master. 

AeTTToTTiVy  *'  the  Lord.,  v.'ho  bought  them,"  and  who  was  denied 
by  them,  is  in  Luke  ii.  29  Acts  iv.  24.  and  2  Tim.  ii.  21.  used  to 
denote  the  Father,  in  distinction  from  Jesus,  the  God-man- 
niediator,  and  there  is  no  reason  to  suppose,  that  in  this  passage 
it  means  Christ. 

The  false  teachers,  who  brought  in  damnable  heresies,  are  said 
to  have  denied  the  L  >rd,  who  procured  them  to  himself,  or  set 
the  in  apart,  as  his  teachers.  In  this  sense,  many,  who  are  bought 
of  the  Lord,  being  put  into  the  ministry  of  reconciliation,  deny 
the  Lord  Jesus,  whom  they  should  preach,  and  the  true  doctrine 
of  the  atonement,  which  is  the  foundation  of  the  gospel  system. 

For  a  more  full  elucidation  of  these  important  passages  of 
scripture,  the  reader  is  referred  to  the  writings  of  Dr.  Owen  j 
and  to  an  essay  (in  six  numbers,  on  the  doctrine  of  the  atone- 
ment,) written  by  one  of  the  most  learned  divines,  and  acute 
metaphysicians  of  our  country ;  which  is  contained  in  the  3d 
volume  of  the  Christian's  Magazine. 

When  a  writer  pretends  to  find  no  difficulty  in  escaping  from 
the  dilemma  exhibited  in  the  Christian's  Magazine,  he  is  to  be 
suspected  of  prevarication  or  ignorance.  Christ,  says  the  ser- 
mon, suffered  the  jiains  of  hell^  for  no  sinner. 

If  he  did  not  actually  endure  the  wrath  of  God,  in  his  holy 
soul,  it  is  difficult  to  account  for  his  agony  in  the  garden,  and  for 


120  6N    TlllS    ATONIiMIlNT. 

his  exclamation  on  the  cross.  Some  pretend  that  all  this  agOny 
arose  from  his  peculiar  discoveries  of  the  evil  nature  of  sin,  and 
from  his  unusual  apprehension  of  God's  hatred  of  it ;  but  not 
from  any  actual  torments  which  he  himself  experienced. 

All  the  Calvinists  belie vt,  that  Christ  was  so  ^'  made  a  curse 
for  us,'*  as  to  suffer,  at  some  time  before  his  ascension,  the  pains 
of  hell.  Some  of  them  think  these  torments  commenced  in  the 
garden  and  continued  until  he  *'  gave  up  the  ghost."  Others  af 
them  believe,  with  Calvin,  that  the  expiatory  sufferings,  in  the 
soul,  were  not  completed  until  the  resurrection.  If  either  of 
these  opinions  can  be  proved  to  be  scriptural,  the  sermonizer 
must  discover  some  new  way  of  extricating  himself  from  the 
dilemma. 

When  the  expiring  Jesus  said,  "it  is  finished,"  it  is  by  no 
means  certain  that  all  his  sufferings  were  ended.  In  his  prayer, 
before  his  apprehension,  he  said,  "  I  have  JinUhed  the  work 
which  thou  gavest  me  to  do,"  (John  xvii.  4.)  when  it  remained 
for  him,  afterwards,  to  heal  the  wound  caused  by  Peter,  to  answer 
for  himself  before  the  tribunal  of  Pilate  and  the  sanhedrim,  to 
bear  his  own  cross,  to  endure  reproach,  to  suffer  on  Calvary,  and 
arise  from  the  dead,  for  our  justification.  The  expression,  "it 
is  finished,"  no  more  proves  that  the  sufferings  of  Christ  were 
terminated,  than  his  prayer  proves  that  all  his  mediatorial  word's 
were  accomplished. 

The  Saviour  was  Intent  upon  perfect  obedience  to  the  whole 
•^'ill  of  God.  To  his  disciples  he  said,  "Thisthatis  written  must 
yet  be  accomplished  in  me."  It  is  said  in  the  SSth  verse  of  the 
i9th  of  John,  that  "  Jesus  knowing  that  all  things  '\'^-^  rsrsMTTots, 
had  hitherto  been  accomfilished^  that  the  scripture  might  be  com- 
pletely fulfilled,  said,  I  thirst."  In  consequence  of  this,  a  sol- 
dier put  a  sponge  of  vinegar  to  his  mouth,  and  Jesus  tasted  it; 
so  that  the  prophecy  in  the  69th  Psalm,  verse  21.  "  In  my  thirst 
they  gave  me  vinegar  to  drink,"  was  accomplished.  Nothing 
besides  this,  remained  to  be  done  before  his  death,  that  all  the 
things  written  concerning  him  might  have  their  fulfilment.  So 
soon  as  he  had  tasted,  he  said,  concerning  this  prediction, 
TiTeXitrra,'.'  it  is  accomplished,"  or  brought  to  its  end.     Then, 


ON    THE    ATONEMENT.  121 

liaving  power  to  lay  down  his  life,  he  bowed  his  head,  and  volun- 
tarily died. 

I  know  of  no  other  passage  which  apparently  contradicts  Cal- 
vin's doctrine,  that  Christ  suffered  the  pains  of  hell  in  his  hu- 
man soul  not  only  before  death,  but  while  his  body  was  in  the 
grave.  There  is  no  impossibility  in  a  soul's  suffering,  when  se- 
parated from  the  body  :  and  there  is  nothing  more  incredible  in 
the  doctrine,  that  Christ  suffered  the  pains  of  hell  after  death, 
than  that  he  endured  them  on  the  cross.  From  what  Christ  said 
to  Mary,  it  is  argued  by  some,  that  the  God-man-mediator  did 
not  cease  from  suffering  while  in  the  world  of  departed  spirits. 
He  does  not  represent  himself  to  have  entered  into  his  glory, 
which  he  had  with  the  Father  before  his  humiliation.  "  Ovttu  yx^ 
ci.'vu.Qe^'KKct,  I  have  not  yet  ascended."  John  xx.  17.  It  is  de- 
manded, "  how  then  could  Christ  say  to  the  penitent  thief,  '  to- 
day shalt  thou  be  with  me  in  paradise  V*  Upon  a  former  occasions 
Jesus  Christ  spake  of  himself  as  the  Son  of  man,  '*  who  is  ia 
heaven.**  When  he  spake  to  the  thief  he  was  in  paradise,  ia 
one  sense :  and  gave  the  penitent  an  assurance  that  he  should  be, 
in  the  course  of  that  day,  received  to  the  same  celestial  world. 
To-day  you  shall  be  admitted  to  heaven.  Yet  he  who  was  by  his 
divine  ubiquity  in  heaven,  not  having  returned  to  a  state  of  hap" 
pinessj  might  bear  the  iniquities  of  his  people,  being  made  sin 
for  them,  while  in  the  immediate  presence  of  the  Eternal  Fa- 
ther.    . 

"Thou  wilt  not  leave  my  soul  in  hell,  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption.*'  Psalm  xvi.  1 0.  Peter  quotes 
this  passage,  (Acts  ii.  27.)  and  applies  it  to  Christ.  If  Christ  in 
no  sense  endured  the  pains  of  hell,  it  is  demanded  by  some,  who 
agree  with  Calvin,  why  does  he  exult  in  the  promise,  that  he 
shall  not  be  left  in  hell,  nor  suffered  to  see  corruption  ?  It  is  grant- 
ed, that  the  Hebrew  word  bixiy,  used  in  the  Psalm,  and  the  Greek 
eih?,  used  in  the  Acts,  frequently  denote  the  state  of  the  dead^ 
or  the  world  of  departed  spirits,  "  without  regard  to  the  good' 
ness  or  badness  of  the  persons,  their  happiness  or  misery."*' 
The  phraseology  of  these  passages,  therefore,  does  not  exclude 
the  doctrine,  that  Christ  suffered  after  death.     In  one  place  at 

"*  Campbell  on  the' Gospels. 
16 


122  ON     THE    ATONEMlBNT. 

least,  (Psalm  ix.  17.)  biav,  hell  Certainly  denotes  a  state  of  pun- 
ishment beyond  the  grave.  "The  wicked  shall  be  turned  into 
/lell.'*  Were  we  to  exclude  the  idea  of  suffering  from  this  state 
of  departed  spirits,  from  this  biKur,  or  ci(J>?$,  or  hell,  we  should 
make  this  awful  denunciation  apply  equally  to  the  righteous  and 
the  wicked  ;  for  all  men  must  be  turned  into  the  grave  ;  and  the 
world  of  departed  spirits  ;  where  all  are  either  happy  or  misera- 
ble. If  happy,  they  are  said  to  be  in  heaven  :  if  miserable,  in 
hell. 

All  the  ancient  Protestant  Confessions  say,  without  any  quali^ 
fication,  "  he  descended  into  hell."  The  Con.  C.  Scot,  and  the 
Con.  P.  C.  U.  S.  add  to  the  Creed  this  marginal  explanation; 
*'  he  continued  in  the  state  of  the  dead,  and  under  the  power  of 
death,  until  the  third  day."  This,  howevei',  does  not  contradict 
the  opinion  that  Christ  suffered  while  in  the  state  of  the  dead  ; 
for  both  these  confessions  say,  chapter  VllI  section  IV.  that 
he  "  underwent  the  punishment  due  to  us,  which  we  should  have 
borne  and  suffered,  being  made  sin  and  a  curse  for  us,  enduring 
/nost  grievous  torments  immediately  from  God  in  his  soul."  Ac- 
cording to  all  the  confessions,  Christ  suffered  the  pains  of  hell 
at  some  time,  and  for  a  certain  season. 

That  he  suffered  for  sin,  in  his  holy  soul,  after  death,  I 
%\i\\  neither  affirm  nor  deny,  but  present  the  reader  with  some  of 
the  Great  Reformer's  observations,  which  may  tend  to  excite 
inquiry,  and  elicit  the  truth. 

"  It  is  not  meet  to  pass  bVer  his  descending  to  hell,  wherein  is 
no  small  importance  to  the  effect  of  redemption."  "  In  treating 
of  the  sum  of  our  doctrine,  it  is  necessary  that  it  have  a  place 
allowed  it,  as  a  thing  that  containeth  a  very  profitable  mystery  of^ 
a  very  important  matter,  which  ought  not  to  be  despised." 
"  Now,  if  any  will  not  for  precise  curiosity  admit  it  into  the 
Creed,  yet  it  shall  straightway  be  made  to  appear  plainly,  that  it 
is  of  so  great  importance  to  the  sum  of  our  redemption,  that  if 
it  be  left  out,  there  is  lost  a  great  part  of  the  fruit  of  the  death 
of  Christ."  Inst.  B.  2.  ch.  16.  sec.  8.  Upon  that  part  of 
the  Creed,  in  which  it  is  said,  he  "  was  crucified,  dead  and 
'juriedj  be  descended  into  hells"  CiUvin  observes,  *' there  are 


ON  THE  ATONEMENT.  123 

again  some  who  think,  that  there  is  no  new  thing  spoken  in  this 
article,  but  that  in  other  words  the  same  thing  is  repealed  which 
was  spoken  before  of  his  burial :  forasmuch  as  the  word  infer- 
nwm,  hell,  is  in  the  scripture  oftentimes  used  for  the  grave  I 
grant  that  to  be  true  which  they  allege  of  the  signification  of  the 
word,  that  hell  is  oftentimes  taken  for  the  grave  ;  but  there  are 
against  their  opinion  two  reasons,  by  which  I  am  easily  persua- 
ded to  dissent  from  them.  For  what  an  idleness  were  it,  when  a 
thing  not  hard  to  understand,  hath  once  been  set  out  in  plain  and 
easy  words,  afterwards  with  darker  implication  of  words,  rather 
to  point  towards  it  than  to  declare  it.  For  when  two  manners  of 
speaking  that  express  one  thing  be  joined  together,  it  behoveth 
that  the  latter  be  an  exposition  of  the  former  But  what  an  ex- 
pression were  this,  if  a  man  should  say  thus  :  whereas  it  is  said 
that  Christ  was  buried^  thereby  is  meant  that  he  went  down  to 
hell  ?  Again,  it  is  not  likely  that  such  a  superfluous,  vain  repeti- 
tion could  have  crept  into  this  abridgement,  wherein  the  chief 
points  of  our  faith  are  summarily  noted  in  as  few  words  as  was 
possible.  And  I  doubt  not  that  so  many  as  shall  have  somewhat 
diligently  weighed  the  matter  itself  will  easily  agree  with  me." 

Jnst.B.  2.  ch.  16.  see.  §. 

"  But  concerning  Christ's  going  down  to  hell,  beside  the  con- 
sideration of  the  Creed,  we  must  seek  for  a  more  certain  exposition, 
and  we  assuredly  have  such  a  one  out  of  the  word  of  God,  as  is 
not  only  ho.y  and  godly,  but  also  full  of  singular  comfort. 
Christ's  death  had  been  to  no  effect,  if  he  had  suffered  only  a  cor- 
poral death  ;  but  it  behoved  aiso  that  he  should  feel  the  rigour  of 
God's  vengeance  :  tliat  he  might  both  appeabc  his  wrath  and  satis- 
fy his  just  judgment.  For  which  cause  also  it  behoved  that  he 
should  as  it  were  hand  to  hand  wrestle  with  the  armies  of  hell,  and 
the  horror  of  eternal  death.  We  have  even  now  alleged  out  of  the 
prophet,  (Isa.liii.  5.)  that  the  chastisement  of  our  peace  was  laid 
upon  him  :  that  he  was  stricken  of  his  Father  for  our  sins,  and 
bruised  for  our  infirmities.  Whereby  is  meant  that  he  was  put 
in  the  stead  of  sinners,  as  surety  and  pledge,  yea,  and  as  the  very 
guilty  person  himself,  to  abide  and  suffer  all  the  punishments  that 
should  have  been  laid  upon  them  :  this  one  thing  excepted,  that 
he  could  not  be  holden  still  of  the  sorrows  of  death.  There- 
fore it  is  no  wonder  if  it  be  said,  (Acts  ii.  2^.)  tj^at  he  went  down 


124  'ON   THE    ATONEMENT. 

to  hell,  since  he  suffered  that  death  wherewith  God  in  his  wrath 
striketh  evil  doers.*  And  their  exception  is  very  fond,  yea,  and 
to  be  scorned,  who  say,  that  by  this  exposition  the  order  is  per- 
verted, because  it  were  an  absurdity  to  set  that  after  his  burial 
which  went  before  it.  For  after  the  setting  forth  of  those  things 
that  Christ  suffered  in  the  sight  of  men,  in  very  good  order  fol- 
loweth  that  invisible  and  incomprehensible  judgment  which  he 
suffered  in  the  sight  of  God  :  that  we  should" know  that  not  only 
the  body  of  Christ  was  given  to  be  the  price  of  our  redemption ; 
but  that  there  was  another  greater  and  more  excellent  price  paid 
in  this,  that  in  his  soul  he  suffered  the  terrible  torments  of  a 
damned  and  forsaken  man." 

"According  to  this  meaning  doth  Peter  say,  (Acts  ii.  24.) 
that  Christ  rose  again,  having  loosed  the  sorrows  of  death,  of 
which  it  was  impossible  that  he  should  be  holden,  or  overcomCc 


*  The  words  to  whiph  Calvin  here  refers  are  these  :  "  whom  God  hath 
raised  up,  having  loosed  the  pains  of  death."  The  common  reading  is 
<ra5  d^'lvxi  rov  S-ocvarov,  but  many  copies  read  ci^ov.  It  is  worthy  of  in- 
quiry in  what  sense  the  pai?is,  or  torments  of  death  or  hell  were  loosed  at 
the  resurrection. 

I  have  introduced  what  Calvin  says  upon  this  subject ;  because  candou^ 
requires,  that  when  exposing  the  aberrations  of  the  Hopkinsians,  I  should 
not  conceal  the  departure  of  the  Calvinists  themselves  from  their  founder. 
I  know  of  no  other  doctrine  of  original  Calvmism,  besides  this  of  the  de- 
scent into  hell,  which  is  not  cheerfully  subscribed  by  the  Calvinists  of  the 
present  age. 

It  is  to  be  remembered,  however,  that  Calvin's  works  were  neve? 
adopted  for  the  standard  of  any  of  the  Calvinistic  churches.  They 
formed  confessions  of  faiJi  for  their  own  use;  and  because  these  standards 
generally  agree  with  the  doctrines  of  the  most  distinguished  of  the  Re- 
formers, they  are  called  Calvinistic. 

To  oppose  this  single  opinion,  or  to  support  it,  will  not  constitute  a 
Calvinist;  unless  we  should  proceed  upon  the  principles  of  a  late  "  old 
FASHIONED  CHURCHMAN,"  and  Call  a  few  coarse  daubings,  performed  by 
a  pudding  stick,  instead  of  a  pencil,  "  a  full  length  portrait 
OF  CA.LVINISM."  See  a  highly  instructive,  and  delicately  sarcastic  rcciexv 
pf  this  ivork,  comnivni^edin  ^"0.4,  of  the  4th  Vol.  Christian's  Magazine. 


ON    THE    ATONEMENT.  125 

He  doth  not  name  it  simply  death :  but  he  expresseth  that  the 
Son  of  God  was  wrapped  in  the  sorrows  of  death,  which  proceed- 
ed from  the  wrath  and  curse  of  God,  which  is  the  original  of 
death  For  how  small  a  matter  had  it  been,  carelessly  as  it 
were,  in  sport  to  come  forth  to  suffer  death  ?  But  this  was  a  true 
proof  of  his  infinite  mercy,  not  to  shun  that  death  which  he  so 
sore  trembled  at.  And  without  doubt  the  same  is  the  apostle's 
meaning  to  teach,  in  the  epistle  to  the  Hebrews,  where  he  wri- 
teth  :  that  Christ  was  heard  of  his  own  fear.  Some  translate  it 
reverence  or  pity,  but  how  unfitly,  both  the  matter  itself,  and  the 
very  manner  of  speaking  proveth-  Christ  therefore,  praying 
with  tears  and  mighty  cries,  is  heard  of  his  own  fear  :  not  to  be 
free  from  death,  but  not  to  be  swallowed  up  of  death  as  a  sinner  j 
because  in  that  place  he  had  put  our  person  upon  him." 

"  This  is  our  meaning  :  that  he  suffered  the  grievousness  of 
God's  rigour,  for  that  he  being  stricken  and  tormented  with  the 
hand  of  God,  did  feel  all  the  tokens  of  God  when  he  is  angry 
and  punisheth.  Whereupon  Hilariy  argueth  thus,  that  by  this 
going  down  we  have  obtained  this,  that  death  is  slain.  And  in 
other  places  he  agreeth  with  our  judgment,  as  where  he  saith: 
the  cross,  death,  and  hell  are  our  life.  Again,  the  Son  of  God  is  in 
the  hell,  but  man  is  carried  up  to  heaven.  But  why  do  I  allege  the 
testimony  of  a  private  man,  when  the  apostle  afifirmeth  the  same, 
mentioning  this  for  a  fruit  of  his  victory,  that  they  were  deliver- 
ed which  were  by  fear  of  death  all  their  life  long  subject  to  bon- 
dage ?"  «  So  by  fighting  hand  in  hand  with  the  power  of  the 
devil,  with  the  horror  of  death,  with  the  pains  of  hell,  it  came  to 
pass,  that  he  both  had  the  victory  of  them,  and  triumphed  over 
them,  that  we  now  in  death  should  no  more  fear  those  things, 
which  oiir  Prince  hath  swallowed  up." 

Inst.  B.  2.  ch.  16.  see.  10  and  11. 

"  They  have  recourse  to  another  cavil,  that  though  Christ  fear- 
ed death,  yet  he  feared  not  the  curse  and  wrath  of  God  from 
which  he  knew  himself  to  be  safe.  But  let  the  godly  readers 
weigh  how  honourable  this  is  for  Christ,  that  he  was  more  ten- 
der and  more  fearful  than  the  most  part  of  the  very  dregs 
of  men.  Thieves  and  other  evil  doers  do  obstinately  hasten  to 
death  ;    many  do  with  ha\],^hty  courage  despise  it :  some  others 


126  ON    THE    AroiftiMENT; 

do  mildly  suifer  it.  But  what  constancy  or  stout  courage  were 
it  for  the  Sun  of  God  to  be  astonished,  and  in  a  manner  struck 
dead  with  the  f.ur  of  it  ?  For  even  that  which  among  the  com- 
mon sort  might  be  accounted  miraculous,  is  reported  of  him, 
that  for  vehemency  of  grief,  even  drops  of  blood  did  fall  from 
his  face.  Neither  did  he  this  to  make  a  show  to  the  eyes  of 
others,  but  when  in  a  secret  corner,  whither  he  was  gone  out  of 
company,  he  groaned  unto  his  Father.  And  this  puts  it  out  of 
all  doubt,  that  it  was  needful  that  he  should  have  angels  to  come 
down  from  heaven  to  relieve  him  with  an  unwonted  manner  of 
comforting.  How  shameful  a  tenderness,  as  I  said,  should  this 
have  been,  to  be  so  far  tormented  for  fear  of  common  death,  as 
to  melt  in  bloody  sweat,  and  not  to  be  able  to  be  comforted,  but 
by  sight  of  angels  ?  What?  doth  not  that  prayer  thrice  repeated, 
(Matt.  xxvi.  29.)  '  Father,  if  it  be  possible,  let  this  cup  depart 
from  me,'  proceeding  from  an  incredible  bitterness  of  heart, 
shew  that  Christ  hud  a  more  cruel  and  harder  battle  than  v/ith  com« 
mon  death.'* 

"  This  is  our  wisdom,  well  to  understand  how  dear  our 
salvation  did  cost  the  Son  of  God.  Now  if  a  man  should 
ask  me  if  Christ  went  down  to  hell,  when  he  prayed  to  escape 
that  death  ;  I  answer,  that  then  was  the  beginning  of  it :  where- 
by may  be  gathered,  how  grievous  and  terrible  torments  he  suf- 
fered when  he  knew  himself  to  stand  to  be  arraigned  for  our 
cause  before  the  judgment-seat  of  God."  Inst.B.2.ch.  \&.sec.  12. 

The  doctrine  that  Christ  locally  descended  to  the  souls  of  the- 
fathers,  confined  in  some  subterraneous  region,  called  Limbus, 
or  purgatory,  is  explicitly  condemned,  by  Calvin. 

Inst.  B.  2.  ch.  16.  sec.  1%  . 

The  answer  to  the  44th  question  of  the  Heidelbergh  Cate- 
chism says  that  these  words,  *'  he  descended  into  heil,"  were 
added,  "  that  in  my  greatest  temptations,  I  may  be  assured,  and 
wholly  comfort  myself  in  this,  that  my  Lord  Jesus  Christ  by  hia 
inexpressible  anguish,  pains,  terrors,  and  hellish  agonies,  in 
which  he  was  plunged  during  all  his  sufferings,  but  especially  on 
the  cross,  hath  delivered  me  from  the  anguish  and  torments  of' 
hell." 


UN    THlE    ATONEMENT.  127 

Witsius  says,  «  although  the  article  of  Christ's  descent  to 
bell  is  found,  in  so  many  words,  neither  in  the  holy  scriptures, 
nor  in  the  most  ancient  Creeds  ;  yet  in  some  sense,  it  is  reli- 
giously believed  and  asserted  by  us." 

Witaii  Exercitationes  sacra  in  Symbolum,  Exer.  18.  cafi.  8. 

«  When,  therefore,  we  profess  to  believe  that  Christ  descended 
to  hell ;  we  think  that  article  has  reference  partly  to  his  body^ 
and  partly  to  his  soul**  Ibid  cafi.  9  ''  So  far  as  it  respects  the 
body,  it  denotes  his  burial,  or  the  retention  of  his  body  in  the  se- 
pulchre, and  in  the  state  of  death."  Cafi.  10.  "  But  we  have 
•also  signified  that  it  can  be  applied  to  the  soul  :  not  however  be^ 
•cause  it  is  written  in  Psalm  xvi.  10th,  *  thou  wilt  not  leave  my 
soul  in  hell  :'  for  it  is  not  necessary  to  understand  that  passage 
as  referring  to  that  part  of  man  which  we  call  soul  or  mind.  The 
Hebrew  word  i^sd,  which  the  Psalmist  uses,  sometimes  signi- 
fies the  animal,  or  the  irrational,  Gen.  i.  20,21.  or  the  rational 
part*"  "  What  therefore  prevents,  that  if  we  do  not,  with  the 
Tcnerable  Beza,  in  his  first  edition  of  the  New  Testament,  trans- 
late it,  we  at  least  expound  it,  «  non  derelinques  cadaver  meum 
in  sepulchro.'  For  that  by  Nephes  is  sometimes  denoted  the 
mortal  body,  and  by  Scheol  the  se/iulchre,  I  think  is  abundantly 
supported  by  what  has  been  already  said.  Nevertheless,  w& 
profess  to  believe,  that  the  soul  also  descended  to  hell :  not  how- 
ever in  that  sense,  in  which  it  pleases  the  Romanists,  after  some 
of  the  ancients,  to  teach,  as  if  the  soul  of  Christ,  after  separa- 
ted from  the  body  by  death,  truly,  properly  and  locally  had  visit- 
ed certain  subterraneous  places  ;  whether  of  Tartarus^  that  he 
might  show  to  those  whom  eternal  punishments  detain,  and  even 
to  the  Devil  himself,  the  potency  of  his  reign  and  the  triumph 
regained  from  transgression ;  or  of  I  know  not  what  Limbusy 
which  is  said  to  be  situated  on  the  margin  of  Tartarus,  that  he 
might  announce  to  the  spirits  of  the  fathers,  salvation  procured 
by  himself,  and  bring  them  back  thence  with  him,  to  be  borne 
to  heaven."  Ca/i.  13  et  14.  This  descent,  says  the  same  learn- 
ed writer,  into  hell,  is  a  figurative  description  of  the  pains  of 
soul,  which  Christ  endured  before  death,  Scq  th^  ivhok  of  Eps- 
trcitutio  XVllI;. 


128 


CALVINISai= 


CHAPTER  X. 


OF  EFFECTUAL  CALLING. 


CALVIN, 


There  are  two  lands  of  call- 
ing. The  first  is  an  universal 
calling,  by  "  the  outward 
preaching  of  the  word,"  which 
renders  even  reprobates  inex- 
cusable. The  second  is  a  spe- 
cial calling,  given  to  the  elect, 
which  is  a  manifestation  of  their 
election,  which  consists  in  "the 
inward  enlightening  of  his  Spi- 
rit,'* by  which  "  he  maketh  the 
word  preached  to  be  settled  in 
their  hearts." 

Inst.  B.  3.  ch.  24.  sec.  1  and  8. 

"  That  general  calling  is 
Common  to  the  wicked;  but 
this  special  calling  bringeth 
with  it  the  spirit  of  regenera- 
tion, which  is  the  earnest  and 
seal  of  the  inheritance  to  come, 


AND  OTHERS. 

"  Effectual  calling  is  the  work 
of  God*s  almighty  power  and 
grace,  whereby  (out  of  his  free 
and  special  love  to  his  elect, 
and  from  nothing  in  them  mo- 
ving him  thereunto,)  he  doth, 
in  his  accepted  time,  invite  and 
draw  them  to  Jesus  Christ,  by 
his  word  and  Spirit ;  savingly 
enlightening  their  minds,  re- 
newing and  powerfully  deter- 
mining their  wills,  so  as  they 
(although  in  themselves  dead 
in  sin)  are  hereby  made  willing 
and  able  freely  to  answer  his 
call,  and  to  accept  and  embrace 
the  grace  offered  and  conveyed 
therein." 

*'  All  the  elect,  and  they  only 
are  effectually  called ;  although 
others  may  be,  and  often  are. 


*  The  expression,  "  effectual  calling,"  has  become  almost  obsolete,  in 
the  vocabulary  of  modem  theology.  The  reason  is  obvious.  The  idea 
which  was  formerly  expressed  by  it,  is  deemed  Arminian  heresy.  Since 
men  are  not  affected  by  the  fall,  in  any  thing  but  the  w^//,  and  since  that 
will  is  only  to  be  changed  by  the  creation  of  a  new  and  holy  volition,  there 
can  be  no  propriety  in  speaking  of  this  creation,  as  of  a  calling,  viviting,  and 
effectually  persuading  the  sinner.  Dr.  Hopkins'  System  contains  one  chap= 
ter  "  on  regeneration,"  and  another  on  "  divine  illumination ;"  in  both  of 
which,  he  attempts  to  prove,  that  the  scriptural  "  enlightening  of  the  mind/' 
consists  in  the  bestowment  of  \[  a  heart  to  kno%'o  God." 


IlOPKmslANlSM. 


12.^ 


CHAPTER  X. 

OF  EFFECTUAL  CALLLYG. 


HOPKINS,  ANl)  OTHERS. 

Regeneration    is    an   act   of  Effectual  calling  consists  iii 

fcrod,  in  which,  by  his  almighty  God*s  creating  in  the  heart  of 

energy  he  produces  "  the  ex-  the  sinner,  by  his  own  immedi- 

eroise  of  a  new  heart."     In  this  ate  energy,  a  willingness  to  be- 

act,  of  which  God  is  the  agent,  saved. 


man  is  passives  and  is  "  the 
subject  on  which,  or  in  which, 
the  effect  is  wrought."  The 
effect  wrought,  is  a  holy  voli- 


Emmons^  fi.  368.  and    Wil- 
liams* Aith  Sermon. 

"  It  appears,  from  what  has 
been  said,  that  men  need  no  su- 


tion,  and    in    exercising    this,  pernatural  divine  assistanccj  in 

■which  is  conversion^  or  turning  order  to    make  them    able  to 

about  from  sin  to  God,  man  is  obey  all  the  commands  of  God. 

active.     The  effect  of  regene-  If  men  needed  any  supernatural, 

rationmay  be  called,  in  general,  divine  assistance,    in  order  to 

love^  or  universal,  disinterested  make  them  able  to  obey  any  of 

benevolence.  the    divine     commands,     they 

Hofi.  Syst.  Part  '^.ch.  4.  sec,  would  be  unable  to  obey  those 

2,  3.  commands  so  long  as  that  ne- 
cessary   assistance    was  with- 

"  The  subject  of  this  operation,  holden  :    which   would   be  the 

in  which  this  change  and  effect  same  as  for    God    to  require 

is  wrought,  is  the   ivill  of  the  more  of  them  than  they  are  able 

heart  ;  that  is,  the  moral  and  to  do.     But  this  he  never  does, 

not  the  natural  powers  and  fa-  Men,  therefore,  need  no  super- 

culties  of  the  soul.     As  moral  natural,  divine    assistance,    in 

depravity  is  wholly  in  the  will  order  to    make   them  able  to 

or  heart,  the  source  and  seat  of  obey  all  the  commands  of  God. 

all  moral   actions^    the    divine  So  long  as  they  are   upheld  in 

operation  directly  respects  the  being,  they  are    able,  without 

heart;  and  consists  in  changing  any  aid  or  assistance  whatever, 

and  renewing  that.     The   un-  to  do  all  that  God  requires." 

derstanding  or    intellect,  con-  Mass.  Miss.  Mag.   Vol.  3./i. 

Videred  as  distinct  from  the  will,  367. 

17 


13d 


CALVINISM. 


CALVIN, 


AND 


OTHERS. 


wherewith  our  hearts  are  sealed 

up  uijainst  the  day  of  the  Lord." 

B.  3.  ch  24.  sec.  8. 

"  We  are  called  to  the  knoiv- 
ledge  of  God  ;  not  such  as,  con- 
tented with  vain  speculation, 
doth  but  fly  about  in  the  brain, 
but  such  as  shall  be  sound  and 
fruitful,  if  it  be  rightly  con- 
ceived, and  take  root  in  our 
fiearts." 

B.  I.  ch.  5.  sec.  8, 

"  The  letter  thereof  is  dead, 
and  the  hiw  of  the  Lord  killeth 
the  readers  of  it,  when  it  is  se- 
parated from  the  grace  of 
Ghrist,  and  not  touching  the 
heart,  only  soundeth  in  the  ears. 
But  if  it  be  effectually  printed 
in  our  hearts  by  the^Holy  Ghost, 
i-f  it  present  Christ  unto  us; 
then  it  is  the  luord  of  li/e^  con- 
verting souls,  giving  wisdom  to 
little  ones,  making  hearts  cheer- 
ful, and  giving  light  to  the  eyes. 
(Ps.  xix.)  The  apostle  calleth 
his  preaching  the  ministry  of 
the  Holy  Ghost,  (2  Cor.  iii.  8.) 
meaning  that  the  Holy  Ghost 
doth  so  stick  fast  in  his  truth, 
which  he  hath  expressed  in  the 
scriptures,  that  then  only  he 
putteth  forth  and  display eth  his 
force,  when  the  scripture  hath 
her  due  reverence  and  dignity." 

I7isi.  B.  1.  ch.  6.  sec,  4,  and 
ch.  9.  sec.  3. 


outwardly  called  by  the  minis- 
try of  the  word,  and  have 
some  comn^on  operations  of 
the  Spirit  ;  who,  for  tht.ir  wil- 
ful neglect  and  contempt  of  the 
grace  offered  to  them,  being 
justly  left  in  their  unbelief,  do 
never  truly  come  to  Jtsus 
Christ." 

Larger  Cat.  Q.  67.  68  Con. 
P.  C.  U.  S.  Con.  C.  Scot,  and 
Saij.  Plat.  c//.  10.  5fc.  1,  2,  4. 

"  But  when  God  accomplish- 
es h;sgood  pleasure  in  the  elect, 
or  works  in  them  true  conver- 
sion, he  not  only  causes  the  gos- 
pel to  be  externally  preachtd 
to  them,  and  powerfully  illumi- 
nates their  minds  by  his  Holy 
Spirit,  that  they  may  rightly  un- 
derstand and  discern  the  things 
of  the  Spirit  of  God  ;  but  by 
the  efficacy  of  the  same  regene- 
rating Spirit,  pervades  the  in- 
most recesses  of  the  man  ;  he 
opens  the  closed  and  softens 
the  hardened  heart,  and  circum- 
cises that  which  was  uncircum- 
cised,  infuses  new  quaiities  into 
the  will,  which  though  hereto- 
fore dead,  he  quickens,  from 
being  evil,  disobedient  and  re- 
fractory :  he  renders  it  good, 
obedient,  and  pliable  ;  actuates 
and  strengthens  it,  that  like  a 
good  tree  it  may  bring  forth  the 
fruits  of  good  actions." 

Con.  R.  D.  C.  Head  3.  and 
mrt.  II.  of  the  Ca7io?is<, 


HOPKINSIANISM, 


131 


HOPKINS, 

ts  a  natural   faculty,  and  is  not 
capable  of  moral  depravity." 

Syst  Vol  X.fi.  532. 
"This  point  is  particulurly 
observed  and  stated,  to  expose 
and  rectify  a  mistake  which  has 
been  too  often  made,  represent- 
ing rej^eneration  as  consisting 
chiefly,  if  not  wholly,  in  renew- 
in  i^  the  understanding,  as  dis- 
tinguished from  the  will,  and 
letting  light  into  that,  antece- 
dent to  any  change  of  the  heart, 
and  in  order  to  it ;  and  by  which 
light  in  the  understanding,  the 
\viii  is  inclined  and  turned  from 
sin  to  holiness.  This  is  turn- 
ing this  matter  upside  down."* 
^'  It  is  indeed  impossible  to  give 
true  moral  light  and  under- 
standing to  the  deprived  mind 
of  man,  by  any  operation  what- 
soever, on  the  intellect,  an- 
tecedent to  the  reiiovation 
of  the  will ;  for  the  dark- 
ness is  in  the  latter,  and  con- 


IND  OTHERS. 

God  does  not  effectually  call 
by  enlightening  the  understand- 
ing ;  for  unrenewed  sinn  rs 
see  the  true  character  of  God; 
and  the  more  they  are  enlight- 
ened in  the  knowledge  of  this, 
the  more  they  hate  every  thing 
good. 

Emmons*  \5th  Ser.  and  IVil- 
liams'ip..  82.  et  fiassim, 

"  Nor  is  there  any  superna- 
tural assistance  given  them  in 
regeneration  ;  for  they  do  not 
need  that.  All  God  does  in  re- 
generating sinners,  by  the  al- 
mighty power  of  his  Holy  Spi- 
rit, is  to  make  them  willing  to 
do,  what  tht  y  were  really  able 
to  do  before.  Sinners  are  as 
really  able  to  repent  and  believe, 
and  do  every  other  duty  before 
they  are  born  again,  as  after 
they  are  born  again." 

Mass,  Miss.  Mag.  Vol.o.Ji^ 
368.  a7id  Eviimons^li.  267. 


*  The  poets  have  represented  their  love  to  be  blind  This  fiction  has 
become  a  part  of  the  new  divinity.  Love  is  the  efiect  to  be  pioduced,  und 
then  the  understanding  is  to  be  enlightened.  This  love  regards  an  object, 
which  is  not  presented  to  the  mind  ;  or  which  it  does  not  see.  Ii  is  lo  be 
produced  without  any  illumination  of  the  understanding.  The  Hopkinsian 
LOVE,  therefore,  is  also  blind.  But  in  opposition  to  this  doctrine  of  a  po- 
etical  feeling  about  the  heart,  which  is  not  excited  by  the  view  of  any  thing, 
the  Calvinists  beiievs,  that  before  a  sinner  can  have  any  affection  of  love 
for  any  spiritual  object,  that  object  must  first  be  piesenied  to  the  eye  of  his 
understanding,  ui  such  a  manner  that  it  shall  appear  lovely.  Before  there 
ca  1  be  any  rational  affection  for  Chdst,  he  must  be  exhibited,  as  the  chief 
among  tea  thousand.  Faith  must  look  on  Jesus  before  it  is  possible  for  he;? 
to  Jed  that  he  is  sdtogether  lovely. 


132 


Oi^lLYINISM. 


AND  OTHERS. 

"  And  whereas  some  affirme- 
that  so  much  integritie  of  minde 
was  left  to  man  after  his  falls 
that  by  his  naturall  strength  and 
good  workes  he  is  able  to  con- 
own  righteousness,  turneth  vert  and  prepare  himself  to 
himself  to  the  only  mercy  of  faith  and  the  invocating  of  God, 
God,  as  to  the  only  haven  of    it  is  flatly  contrary  to  the  Apos- 


eALVIN, 

"  So  at  length  it  cometh  to 
pass,  that  man  made  afraid  with 
the  feeling  of  eternal  death, 
which  he  seeth  to  hang  over 
liim  by  the   deserving   of    his 


salvation  :  that  feeling  that  it  is 
not  in  his  power  to  pay  that  he 
oweth  unto  the  law,  despairing 
in  himself,  he  may  take  breath 
again  and  begin  to  crave  and 
look  for  iielp." 

Inst  B,  2.  ch.  7.  sec.  3. 

"  For  v/hen  a  man  is  once 
brought  into  knowledge  of  sin, 
then  he  truly  beginneth  to  hate 
and  abhor  sin ;  then  he  hearti- 
ly disliketh  himself,  confesseth 
himself  to  be  miserable  and 
lost,  and  wisheth  himself  to  be 
another  man.  Further,  when 
he  is  touched  with  some  feel- 
ing of  the  judgment  of  God 
(for  the  one  immediately  fol- 
loweth  upon  the  other)  then  he 
lieth  stricken  and  overthrown," 
and  looketh  "afterward  unto 
the  goodness  of  God,  unto  the 
lYiercy,  favour  and  salvation, 
that  is  through  Christ." 

B.  3.  ch.  3.  sec.  3. 

"  The  beginning  of  our  con- 
version unto  God  is  fear.'* 

B.  S.ch.S.sec.  7. 


tolike  doctrine  and  the  true  con- 
sent of  the  Cathoiike  Church." 
Con.  of  Wirtembergc. 

"  We  beleeve,  that  thir  tide 
faith,  being  bestowed  upon  eve- 
ry one  of  us  by  the  hearing  of 
the  word  of  God,  and  the  ope- 
ration of  the  Holy  Spirit,  doth 
regenerate  us,  and  make  us  as 
it  were  new  men,  raising  us  up, 
unto  newnesse  of  life,  and  set- 
ting us  free  from  the  bciidage 


of  sin.' 


Con.  of  Beli^ia. 


"  That  we  rhiglit  obtain  these 
benefits  of  Christs,  namely,  re- 
mission of  sins,  justification, 
and  life  everlasting,  Christ  hath 
given  his  gospell ;  wherein 
these  benefits  are  layed  forth 
unto  us,  as  it  is  written  in  the 
last  of  Luke,  that  re^ientance 
should  be  preached  and  remisr 
sion  of  shines')  in  his  name  among 
all  nations.  For  whereas  all 
men  born  after  a  naturall  man- 
ner have  sinne  in  them,  and 
cannot  truly  satisfie  the  law  of 
God,  the  gospell  bew^rayeth  our 
sinne,  and  sheweth  us  Qhri^'t' 


HOPKINSIANIS^. 


133 


HOPKINS, 


AND 


OTHERS. 


consists  in  the  wrong  inclina- 
tion of  that;  and  therefore  can- 
not be  removed,  but  by  renew- 
ing the  heart.  Others  have 
supposed,  that  there  is  in  re- 
generation, an  operation  on  the 
understanding,  or  intellect, 
first,  in  order  to  enlighten  the 
mind ;  and  then  by  divine  en- 
ergy, the  will  is  renewed,  and 
brought  to  comply  with  the 
light  let  into  the  understanding. 
But  this  is  unscriptural,  and 
contrary  to  the  nature  and  order 
of  things."  "  Nothing  is  neces- 
sary but  the  renovation  of  the 
•will,  in  order  to  set  every  thing 
right  in  the  human  soul :  and 
if  the  will  be  not  renewed,  or  a 
new  heart  be  not  given,  by  an 
immediate  operation,  no  opera- 
tion on  any  other  faculty  of  the 
soul,  and  no  supposable  or  pos- 
sible change,  can  set  the  heart 
right,  or  renew  it  in  the  least 
degree." 

Hop.Syst.  Vol.  l./z.  535,  536. 


"  This  illumination,  there- 
fore," consists,  "  in  forming 
the  heart  to  true  discerning^ 
and  hereby  opening  the  eye  of 
the  mind,  to  see  the  truths  re- 
7/ealed  in  the  scriptures  ;  or  in 
forming  the  single  eye,  which 
will  receive  the  light  which  be- 
fore shined." 

Syst,  Vol.  1./?.  595. 


"  1st,  God  cannot  make  them 
willing  to  be  saved,  by  giving 
them  a  sense  of  guilt  " 

Emmons^  p.  362. 

"  Nor,  2dly,  Does  it  appear 

possible,  that  he  should   make 

them  willing  to    be  saved,  by 

giving  them  a  sense  of  danger." 

Emmons^  fi.  363, 

"  Nor,  in  the  last  place  can 
he  make  them  willing  to  be  sa- 
ved, by  giving  them  a  sense  of 
the  worth  of  their  souls,  and 
the  importance  of  eternal  hap- 
piness." Emmons-ifi.  364. 

*'  Since  sinners  are  unwilling 
tobe  saved,  when  they  see  their 
danger  and  feel  their  guilt,  and 
when  the  way  of  salvation  by 
Christ  is  clearly  pointed  out ; 
no  moral  suasion  [even  should 
God  use  it,]  or  objective  light, 
can  have  the  least  tendency  to 
make  tjiem  willing." 

Emmons^  p.  366.  and  WiU 
liams^p.  89. 

"  Willing  is  acting.  Wil- 
ling right  is  acting  right,  and 
willing  wrong  is  acting  wrong." 
"  God  by  his  immediate  effi- 
ciency, in  converting  a  sinner 
makes  him  will  right  ;  which  is 
effectually  calling  him,  or  gi- 
ving him  a  new  heart." 

In  turning  to  God,  and  in  first^ 
loving  him,  the  sinner  is  as  ac- 
tive^ as  in  any  subsequent  act 
of  obedience. 

Emmojis^p.  337,  etpassiiiir 


134 


CALVINIS]\L 


CALVIK,  A 

<<  God  doth  rej^enerate  only 
the  elect,  with  incorruptible 
seed  for  ever,  so  that  the  seed 
of  life  p'anted  in  their  hearts 
never  perisheth." 

B.2,.ch.2,sec.  11. 


"  This  therefore  is  the  true 
knowledge  of  Christ,  if  we  re- 
ceive him  such  as  he  is  offered 
of  his  Father,  that  is  to  say, 
clothed  with  his  gospel.  For 
as  he  is  appointed  to  be  the  ob- 
ject of  our  faith,  so  we  cannot 
go  the  right  way  to  him,  but  by 
the  gospel  going  before  to  guide 
us.  And  truly  there  are  open- 
ed to  us  the  treasures  of  grace, 
•which  being  shut  up,  Christ 
should  little  profit  us." 

B.  3.  ch.  2.  sec.  6. 


"  It  is  manifest  that  God  hath 
always  made  use  of  his  word, 
as  the  mean  of  conveying  solid 
and  sufficient  instruction  to 
those  whom  he  inclined  to  have 
taught.'* 

B.  1.  ch,  6*  sec.  3. 


ND  OTHERS. 

the  Mediatour,  aid  so  instruct- 
eth  us  touching  remission  of 
sinnes.  When  as  the  gospell 
doth  convict  us  of  sinne,  our 
hearts  thereby  terrified  must 
firmely  beleeve,  that  there  is 
given  unto  us  freely  for  Christs 
sake,  that  remission  of  sinnes, 
and  justification  by  faith,  by  the 
which  we  must  beleeve  and 
confesse,  that  these  things  are 
given  us  for  Christs  sake,  who 
was  made  an  oblation,  and  hath 
appeased  the  Fathers  wrath  for 
us.'» 

Co 71.  of  Ausjiurge. 

■\  In  regeneration  the  under- 
standing is  illuminated  by  the- 
Holy  Ghost,  that  it  may  under- 
stand both  the  mysteries  and 
will  of  God." 

Con.  Helvetia, 

In  effectual  calling  man  is  al- 
together /^ass/i;^. 

Con.  C.  Scot.  Say.  Plat.  Con^. 
P,  C.  U.  S.  ch.  10.  sec.  2. 

«'  The  Sonne  of  God  doth 
dwell  in  the  church,"  "  and  by 
his  word  doth  kindle  in  our 
mindes  the  knowledge  of  God, 
and  doth  confirme  and  governe 
our  mindes  by  the  Holy  Spirit." 
Con.  of  Saxony* 

God  gives  to  ordinances  a 
"  spiritual  efficacy," 

Con.  P  C  U.  S.  Say.  Plat, 
and  Con.  C.  Scot.  ch.  7.  sec.  6. 


HOPKINSIANISM. 


135 


fiOPKINS,  AND  OTHEHS. 

At!  honest  and  good  heart;  "The  scripture  represents 
asing-le  eye  ;  a  renewed  nnind  ;  God,  as  not  only  making  men 
an  illuminated  soul;  a  new  willing  to  be  saved,  but  as  ma- 
heart  ;  a  wise  and  understand-  king  them  willing  by  an  act  of 
ing  heart ;  an  heart  to  know  his  power."*  "  He  not  only 
God ;  and  disinterested  affec-  addresses  their  eyes  and  ears, 
tions,  are  all  synonymous  ex-  by  external  objects,  and  their 
pressions.  In  like  manner,  a  understanding  and  consciences, 
blind  mind,  an  evil  eye,  a  hard  by  moral  motives  ;  but  he  ac- 
^nd  stony  heart,  a  darkened  un-  tually  operates  upon  their 
der^tanding,  an  unrenewed  hearts,  and  there  produces  new 
temper,  and  self-iove,  all  signi-  feelings  or  affections,  by  the 
fy  the  same  thing,  even  selfish  same  almighty  power,  which 
affections.  he    exerted    ih    creating    the 

Sysi.  c/i.  4.  of  Fare  2.  sec.  4  world,  and  in  raising  Christ 
and  5. passim.  from  the  dead.     Nothing  short 

of  this  can  be  meant,  by  his  j-ai- 
sing-  men  to  spiritual  life,  ma- 
king them  neiv  creatures,  and 
fvorking  in  them  that  which  is 
well    pleasing    in  his    sight.** 


*  The  following  passages  are  suppos^ed  to  favour  the  Idea  of  calling  the 
Sinner,  by  creating  his  willingness  to  be  saved.  "  Thy  people  shall  be  wil^ 
Eng  in  the  day  of  thy  yfrower."  "  1  will  give  you  an  heart  of  flesh, 
and  cause  you  to  walk  in  my  statutes,'*  *'  Now  he  that  hath  ^wrought  us  for 
the  self  same  thing"  is  GodP  "  That  ye  may  know  what  is  the  hope  of  your 
Calling,  and  what  the  riches  of  the  glory  of  his  inheritance  in  the  saints, 
and  what  the  exceeding  greatness  of  his  pvwer  to  us-ward  who  believe,  ac- 
cording to  the  viorking  of  his  onighty  poiuer ,-  which  he  wrought  In  Christ 
Jesus  when  he  raised  him  from  the  dead."  *'  You  hath  he  quickened,  who 
were  dead."  *'  We  are  his  viorkinatiship,  created  In  Christ  Jesus  unto 
^ood  woi'ks.'  **  He  is  a  new  creature.'^*  "He  who  hath  begun  a^oof^ 
tiork  inyoUy  will  perform  it "  "  Worketh  in  you  both  to  imll  and  to  do.*' 
**■  Working  in  you  that  which  is  well  pleasing."    "  God  gave  the  increase.'^ 


'S©e  NotQ  C.  at  tjie  end  of  tlii^  phapter. 


13-6 


CALVINISM. 


CALVIN,  A 

"  Our  question  is  not  here 
how  diversely  Christ  draweth 
us  unto  him,  or  prepareth  us  to 
the  endeavour  of  godliness : 
only  this  I  say,  that  there  can  be 
no  uprightness  found  where 
reigneth  not  the  Spirit  which 
Christ  received  to  communi- 
cate the  same  to  his  members.* 
Then,  according  to  the  saying 
of  the  Psalmist,  (Ps.  cxxx.  4.) 
*  with  thee  is  mercifulness,  that 
thou  mayest  be  feared,*  No 
man  will  ever  reverently  fear 
God,  but  he  that  trusteth  that 
God  is  merciful  unto  him  :  no 
man  will  willingly  prepare  him- 
self to  the  keeping  of  the  law, 
but  he  that  is  persuaded  that 
his  services  please  him  :  which 
tenderness  in  pardoning  and 
bearing  with  faults,  is  a  sign  of 
fatherly  favour.  Which  is  also 
showed  by  that  exhortation  of 
Hosca,  Hos.  vi.  2.  'Come,  let 
us  return  t'^  the  Lord,  because 
he  hath  plucked  us,  and  he  will 
heal  us  ;  he  hath  stricken  us, 
and  he  will  cure  us." 

Inst.  B.  3.  ch.  3.  sec.  2.-{- 


ND  OTHERS.^ 

*'By  the  outward  ordinancesj 
as  our  Lord  makes  the  repro- 
bate inexcusable,  so,  in  the  pow- 
er of  his  spirit,  he  applies  unto 
the  elect  effectually,  ad  saving 
graces  purchased  to  them  in 
the  covenant  of  redemption, 
and  maketh  a  change  in  their 
persons.  In  particular,  1,  He 
doth  convert  and  regenerate 
them,  by  giving  spiritual  life  to 
them,  in  opening  their  under- 
standings, renewing  their  wills, 
affections  and  faculties,  for  giv- 
ing spiritual  obedience  to  his 
commands.  2.  He  gives  them 
saving  faith,  by  making  them, 
in  the  sense  of  deserved  condemn 
nation^  to  give  their  consent 
heartily  to  the  covenant  of  grace, 
and  to  embrace  Jesus  Christ  un- 
feignedly.  3.  He  gives  them 
repentance,  by  making  them 
with  godly  sorrow,  in  the  ha- 
tred of  sin  and  love  of  right- 
eousness, turn  from  all  iniquity 
to  serve  God.'* 

Sinn  of  Saving  Knowledge^ 
Head  4,  in  Scot.  Con. 


*  See  note  A  at  the  end  of  this  chapter. 
The  Calvinists  believe,  that  in  effectually  calling  rational  beings,  who' 
have  the  power  of  volition,  God  deals  in  a  rational  way  ;  so  that  without 
creating  volitions  immediately,  all  the  elect  are  infallibly  brought  to  hate 
iniquity  and  love  holiness.  The  divine  influences  operate  upon  the  man, 
who  is  to  be  called  into  God's  marvellous  light,  through  the  instrumentality 
of  appropriate  means.  These  means  of  effectual  calling,  are  denominated 
means  of  grace.  For  a  description  of  these,  see  at  the  end  of  this  chap- 
ter. Note  B. 


HOPKIKSIANISM. 


137 


HOPKINS,  AND  OTHERS. 

It  is  the  desiojn  of  the  preach-  "  Some  suppose,  that  there  are 
ing  of  the  gospel  to  show  sin-  various  ways,  in  which  God  can 
ners  the  duty  of  immediate  and  make  sinners  willing  to  be  sa- 
perfect  holiness  ;  to  convince  ved,  without  any  immediate 
them  of  their  great  wickedness;  operation  upon  their  hearts, 
and  teach  them  what  they  must  But  it  appears  from  fact,  that 
really  do,  by  their  own  volunta-  this  is  the  only  way,  in  which 
ry  act.  Being  acted  ufion,  they  even  omnipotence  can  bring 
must  exercise  disinterested  them  to  a  cordial  compliance 
love,  repentance  and  faith,  or  with  the  gospel." 
perish.  "  And  when  men  en-  ^wmow«,/z.  359,  360,  361  an^ 
joy  the  gospel,  God  opens  the    ^^2. 

hearts  of  whom  he  pleases."  "  By  common  grace,  God  in- 
In  view  of  gospel  truths,  God  vites  and  commands  men  to  ac- 
creates  holy  exercises  of  re-  cept  salvation,  and  makes  them 
pentance  and  faith,  in  some  who  feel  their  obligation  to  submit 
could^  but  otherwise  never  to  the  terms  of  life.  But  by 
tvould  believe  and  obey.  special  grace,  God  actually  in^ 

Syst.  Vol.  2.  Part  2.    ch.  4.    clines  their  hearts  to  embrace 
sec.  9.  Jesus  Christ   freely  offered  to 

"  The  divine  operation  in  them  in  the  gospel.  God  usual- 
regeneration,  of  which  the  new  ly  exercises  common  grace  to* 
heart  is  the  effect,  is  immediate^  ward  sinners,  long  before  he 
or  it  is  not  wrought  by  the  en-  makes  them  the  subjects  of 
ergy  of  any  means  as  a  cause  of  special  grace.  He  often  em- 
it ;  but  by  the  immediate  power  ploys  every  mode  of  moral  sua- 
and  energy  of  the  Holy  Spirit,  sion,  a  great  while,  before  he 
It  is  called  a  creation,  and  the  puts  forth  an  act  of  his  power 
divine  agency  in  it,  is  as  much  to  make  them  willing  to  be 
without  a  medium^  as  in   crea^    saved," 

ting  something  from    nothing,  JLmmons^fi,  666, 

Men  are  not  regenerated,  in 
the  sense  in  which  we  are  now 
considering  regeneration,  bij 
light  or  the  word  of  God.'' 

Syst.  Vol.  \.fi.536. 


IH 


^^^  ON  THE  APPLICATIOK 

NOTE  A. 

OJV'  THE  APPLICAriOJV  OF  jREjDEMPTIOjV. 

The  elect  sinner,  for  whose  sins  Christ  made  satisfaction,  and 
for  whose  person  he  purchased  salvation,  is,  at  the  time  appoint- 
ed  in  the  counsels  of  peace,  apprehended  of  the  Saviour  by  the 
Holy  Spirit,  and  so  quickened  in  Christ,  that  he,  who  was  once 
dead,  embraces  the  Lord  of  glory,  for  his  righteousness  and 
strength. 

According  to  the  covenant  of  grace,  Christ  takes  this  sinner, 
claiming  him  for  his  own  ransomed  pi^operty,  and  infuses,  by  his 
Spirit,  a  new,  spiritual  principle  of  life.  Christ  unites  himself 
to  the  sinner  by  his  quickening  Spirit,  and  the  sinner  unites  him- 
self by  faith  to  the  Redeemer.  This  union  is  reciprocal,  because 
the  parties  concerned  are  mutually  united;  and  sfiiritual,  because 
it  is  effected  by  the  Holy  Ghost.  It  is  also  called  mystical^  be- 
cause it  is  an  inexplicable  fact,  which  is  asserted  in  divine  reve- 
lation: but  it  is  not  more  mysterious  than  the  union  between 
matter  and  mind  ;  between  divinity  and  humanity  in  Christ ;  or 
between  the  Father,  the  Son,  and  the  Holy  Ghost  in  one  God- 
head. 

That  the  Father,  Son,  and  Holy  Ghost  are  one  God  ;  that  tw© 
■whole,  perfect,  and  distinct  natures  are  united  in  the  one  person 
je-sus  Christ ;  and  that  believers  are  members  of  Christ's  mys- 
tical body,  are  three  mysterious  facts,  to  which  God  in  the  scrip- 
tures bears  testimony.  These  three  mysterious  doctrines, 
taught  in  divine  revelation,  are  above  our  comprehension,  but 
not  contrary  to  our  reason.  They  are  the  cardinal  points  upon 
which  every  other  part  of  the  system  of  truth  depends,  and  against 
which  every  error,  in  a  greater  or  less  degree,  militates. 

1 

Deism,  polytheism,  and  atheism,  are  directly  opposed  to  the 
first,  and  consequently  to  the  other  two.  Judaism,  Arianism, 
Sabcilianism  and  Socinianism,  are  directly  opposed  to  the  se- 
cond, and  conBequentiy  to  the  first  and  third.     All  the  errors 


OF    REDEMPTION.  139 

and  confusion  of  doctrines  which  prevail  among  Christians^  ex- 
cepting on  the  questions  which  relate  to  the  external  order  of  the 
church,  militate  against  the  third  ;  and  if  carried  out,  consistent- 
ly, to  their  full  length,  would  also  indirectly  oppose  the  two  first 
mysteries. 

The  formation  of  the  covenant  of  grace  immediately  rests  on 
the  Trinity  ;  and  the  fulfi.ment  of  the  conditions  of  thcit  co.- 
venant  on  the  hypostatical  union  ;  while  the  application  of  thev 
benefits  purchased  depends  entirely  on  the  mystical  union  ber 
tween  Christ  and  the  redeemed  sinner. 

Upon  these  principles  proceeds  the  arrangement  of  the  doc- 
trines in  the  Westminster  Standards.  "  The  union  which  the 
elect  have  with  Christ  is  the  work  of  God^s  grace,  whereby  they 
are  spikitually  and  mystically,  yet  really  and  inseparably, 
joined  to  Christ  as  their  head  and  husband  ;  which  is  done  in 
their  eff'ectual  calling."  Larger  Cat.  Q.  66.  "  We  are  made 
partakers  of  the  redemption  purchased  by  Christ,  by  the  ef- 
fectual application  of  it  to  us  by  his  Holy  Spirit.'*  Shorter  Cat, 
Q.  29.  "  The  Spirit  applieth  to  us  the  redemption  purchased 
by  Christ,  by  working  faith  in  us,  and  thereby  uniting  us  to 
Christ  in  our  effectual  calling."  Shorter  Cat.  Q.  30.  See  also 
Larger  Cat.  Q.  58. 

This  doctrine  of  a  spiritual  and  mystical  union  is  explicitly 
taught  in  the  holy  scriptures.  "  1  am  the  vine,  ye  are  the  branch- 
es ;  he  that  abideth  in  tne,  and  I  in  him,  the  same  bringeth  forth 
much  fruit ;  for  without  me  ye  can  do  nothing."  Johii  xv  5. 
"  Neither  pray  I  for  these  alone,  but  for  them  also  which  shall 
believe  on  me  through  their  word  ;  that  they  all  may  be  one  ; 
as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be 
one  in  us."  "  And  the  glory  which  thou  gavest  me  I  have  given 
them  ;  that  they  may  be  one,  even  as  we  are  one."  Joh?i  xvii. 
20,  21,  22.  "  We  are  members  of  his  body,  of  his  flesh,  and  of 
his  bones."  "  This  is  a  great  mystery  ;  but  I  speak  concerning 
Christ  and  the  Church."     Eph.  v.  30  and  32. 

On  this  mystical  union  it  is  important  that  every  believer 
should  insist,  because  upon  it  depends  the  whole  doctrine  of  the 


140  ON    THE    MEAKS 

application  of  redemption.  Regeneration  is  one  benefit  purcha» 
seel  by  Christ,  for  the  elect  sinner,  which  is  bestowed,  in  the  or- 
der of  nature,  before  the  mystical  union  is  completed.  By  the' 
gift  of  the  principle  of  faith  God  renews,  and  by  the  exercise  of 
faith  the  sinner  embraces  Christ ;  so  that  from  this  time  the  union 
is  formed,  and  the  believing  sinner  possesses  spiritual  life.  By 
faith  we  receive  Christ  for  our  Head,  and  by  the  pulsations  of  his 
heart  the  currents  of  life  flow  to  the  remotest  members  of  his 
body.  He  is  not  only  our  righteousness^  but  our  life  :  not  only 
the  tvayy  and  the  truths  but  the  spiritual  source  of  all  holy  acti- 
vity. The  mystical  union  is  the  foundation  of  our  justification? 
adoption,  sanctification  and  exaltation  to  heaven.  In  Christ  alone 
can  we  be  pardoned,  accepted,  purified,  and  made  heirs  of  the 
blessedness  of  the  Redeemer's  kingdom. 

This  is  the  creed  of  the  whole  Presbyterian  church.  In  addi- 
tion to  the  parts  of  our  standards  already  quoted,  let  any  one 
consult  the  10th  chapter  of  the  Confession,  and  the  69th  ques- 
tion of  the  Larger  Catechism.  Not  one  doubt  of  the  Calvinism 
of  our  creed  will  then  remain.  This  bond  of  ecclesiastical  union 
should  be  preserved  inviolate. 


>«<KJ^;Ak* 


NOTE  B, 


ojy  the  meaa's  of  grace,  accordijyg  to  thb 
calvjjvistic  system. 

Some  philosophical  divines  utterly  reject  the  idea  of  means  of 
grace.  But  we  read  in  the  holy  scriptures  of  a  space  for  repent- 
ance^* of  diX\  accepted  time ^  and  of  the  day  of  salvation.-^  Why 
then  may  we  not  speak  of  a  day  of  grace  ? 

The  scriptures  speak  of  knowing  the  grace  of  God,|  and  of 
the  bestoivment^^  dispensation ^\\   and  reception,"^  of  the  grace  of 

*  Rev.  ii.  21.        f  2  Cor.  vi.  2.        *  Colos.  i.  6.        §  2  Cor-  tiii.  1. 
fjKph.  iii.2.        ^2Cor,Yi.  1. 


OF    GRACE,  141 

God.     These  expressions  seem  to  imply,  that  there  are  means 
of  knowing,  dispensing  and  receiving. 

By  the  word  grace  the  scriptures  convey  the  idea  of  favour, 
freely  bestowed  on  one  who  deserves  no  kindness.  In  Rom.  xi. 
5,  6.  it  is  said,  "•  there  is  a  remnant  according  to  the  election  of 
grace.  And  if  by  grace,  then  it  is  no  more  of  works  ;  otherwise 
grace  is  no  more  grace.  But  if  it  be  of  works,  then  it  is  no  more 
grace  ;  otherwise  work  is  no  more  work.*'  Here  grace  is  di- 
rectly opposed  to  every  thing  merited  by  works  of  righteous- 
ness, performed  by  him,  who  is  the  object  of  favour.  The  man 
who  merits  favour  by  obedience,  repentance,  or  any  other  good 
work,  may  claim  it  as  justice :  but  kindness  manifested  to  one 
who  has  done  nothing  to  deserve  it,  is  grace.  The  grace  of 
God,  in  this  extensive  sense,  is  bestowed,  in  a  greater  or  less  de- 
gree, on  all  men  ;  for  they  have  enjoyments  whichithey  do  not 
jdeserve  ;  but  he  gives  to  his  people  only  "  the  grace  of  God 
which  bringeth  salvation"*  Through  this  grace  they  obtain  the 
pardon  of  their  sins,  and  acceptance  of  their  persons.  By  the 
grace,  therefore,  of  which  the  believer  is  the  subject,  is  intended 
that  favour  which  saves  a  rebel  from  the  miserable  effects  of  his 
own  sin,  from  the  punishment  of  hell,  and  introduces  him,  as  a 
justified  person,  to  the  happiness  of  heaven. 

Analogy  would  lead  us  to  suppose  that  this  salvation,  which  is 
of  grace,  is  accomplished  by  appropriate  means  :  for  every 
OTHER  DIVINE  DISPENSATION,  with  whicli  man  is  acquainted,  is 
characterized  by  the  use  of  means.  In  the  creation  of  Adam, 
Jehovah  made  use  of  red  earthy  for  the  formation  of  his  animal 
frame  ;  and  by  means  of  breathing  into  his  nostrils  the  breath 
of  life,  produced  a  living  soul.  When  Eve  was  to  be  produced, 
means  were  again  used  ;  for  God  brought  a  deep  sleep  upon 
Adam,  and  from  one  of  his  ribs  made  woman  The  use  of  means, 
in  the  creation  of  our  first  parents,  was  calculated  to  convey  im- 
portant instruction  to  their  descendants,  who  were  to  live  an 
animal  and  a  spiritual  life,  through  some  appropriate  instru- 
mental agency.     After  the  creation  of  the  first  pair,  means  were 


*  Tit.  ii.  Xt, 


142  ON  THE  MEANS 

used  for  their  preservation.  In  God  they  were  to  live,  movc,^ 
and  have  their  being  ;  but  not  without  the  instrumentality  of 
light,  heat,  air,  water,  food,  respiration,  the  circulation  of  the 
blood,  nervous  agency,  muscular  force,  and  the  voluntary,  or  in- 
voluntary exercise  of  numerous  animal  functions. 

They  were  to  be  instructed.  For  this  purpose  the  Creator 
gave  them  the  organs  of  senstition.  He  furnished  objects  as  a 
sort  of  alphabet,  and  taught  them  to  read  in  the  opening  volume 
of  nature.  In  teaching,  he  was  pleased  to  use  means  He  cau- 
sed the  sun,  moon  and  stars  to  shine  upon  their  organs  of  vision, 
and  thus  taught  them  to  think  of  these  heavenly  luminaries,  and, 
by  beholding  the  greater  or  the  less  light,  to  distinguish  be- 
tween days  and  nights,  seasons  and  years.  God  appeared  in 
some  visible  form,  and  made  audible,  articulate  sounds;  so  that 
he  affected  by  these  means,  the  eyes  and  ears  of  our  progenitors, 
and  through  them  supplied  their  souls  with  knowledge.  Ha- 
ving conveyed  ideas  to  their  minds,  or  having  taught  them  to 
think  of  external  objects,  he  taught  them  also  to  remember, 
compare,  combine,  and  abstract  their  thoughts  ;  and  thus,  by  the 
use  of  their  mental  powers,  to  advance  in  human  wisdom. 

Men  were  to  communicate  theirthoughts  to  their  companions- 
For  this  purpose  God  has  given  expression  of  countenance,  the 
power  of  gesticulation,  of  speech,  of  representation  by  symbols 
and  images,  besides  the  ability  of  attaching  definite  ideas  to  ar- 
bitrary characters. 

We  may  trace  the  history  of  man  from  Adam  to  the  present 
day,  and  we  shall  find,  that  God  has  used  means  in  relation  to  his 
creatures  ;  and  that  the  whole  system  of  intercourse  between 
man  and  all  other  beings  is  a  system  of  means. 

There  were  means  of  creation,  preservation,  government,  re- 
velation, thought,  feeling,  conversation  and  action,  from  the  be- 
ginning. The  connexion  which  God  has  established  between 
cause  and  effect  in  the  natural  world,  affords  presumptive  evi- 
dence, that  instrumental  agency  is  an  universal  principle  of 
divine  proceeding  in  the  moral  world.  Why  are  we  to  suppose, 
that  in  grace  alone,  means  are  rejecteci  V 


OF    GRACE.  143 

The  love  of  God  for  fallen  men,  is  sometimes  called  grace. 
This  love  was  in  the  heart  of  God  from  everlasting  ages,  for 
"  God  is  love."  This  grace  was  the  originating  cause  of  that 
grace  which  a  sinner  receives  ;  and  the  eternul  source  of  all  the 
means  by  which  that  favour  was  procured,  and  is  actually  com- 
municated to  the  rebel.  The  divine  disposition  to  save  was  in 
no  sense  /i7'o cured  ;  but  the  actual  remission  of  sin,  and  the  justi- 
fication of  "  the  ungodly,"  certainly  was  purchased  by  costly- 
means.  This  remission  and  justification  constitute  the  gift  of 
life,  which  the  believer  receives^  and  which  is  called  ^race.  "  Re- 
ceive not  the  grace  of  God  in  vain.'**  It  is  as  proper,  therefore, 
to  speak  of  the  means  of  grace,  as  of  the  7neans  of  salvation,  for 
grace  is  that  favour  which  God  bestows  upon  the  sinner,  in  the 
very  act  of  saving  him. 

This  grace,  or  this  salvation,  was  obtained  through  the  incar- 
nation, obedience,  and  sufferings  of  the  Son  of  God.  "  God  so 
loved  the  world" — here  is  the  moving  cause — "  that  he  gave  his 
only  begotten  Son  "  Here  is  the  provision  of  means,  by  which 
is  to  be  purchased  this  favour,  "  that  whosoever  believeth  in: 
him  should  not  perish,  but  have  everlasting  life."  By  taking 
upon  himself  humanity,  Jesus  was  "  made  perfect,"!  as  a  Re- 
deemer, that  he  might  become  the  author  of  eternal  salvation. 
To  procure  the  bestowment  of  pardon,  "  God  was  manifest  in 
the  flesh. ":t  Jesus  Christ  is  the  great  mediatorial  agent  between 
Jehovah  and  his  guilty  people.  The  grace  which  is  bestowed 
upon  the  transgressor,  is  a  gift  purchased  by  his  precious  biood. 
Hence  we  read  of  "  the  grace  of  God,  which  is  given  you  by 
Jesus  Christ  ;"§  of"  the  grace  that  is  in  Christ  Jesus,"||  and  of 
God,  "  in  Christ  reconciling  the  world  unto  himself."!  "  Grace 
and  truth  came  by  Jesus  Christ,"**  and  by  him,  "  we  have  re* 
ceived  the  atonement."tt  In  the  first  chapter  of  the  epistle  to 
the  Ephesians,  the  saints  are  said  to  be  blessed,  with  all  spiritual 
blessings  in  heavenly  places,  in  or  through  Christ :  to  be  chosen 
in  Him  :  to  have  been  predestinated  to  the  adoption  of  children 
5z/  Jesua   Christ ;  and  to  have  the  forgiveness  of  sins,  termina- 


*  2  Cor.  vi.  1.        t  Heb.  v.  9.       t  1  Tim,  iii.  16.       §  1  Cor.  i.  4. 
0  2  Tim.  ii.  1.    •[  :i  Cor.  v.  19.    *J  John  i.  17.     ft  Iio»-  v-  H. 


144  ©N   THE   MEANS 

ting  in  complete  redemption,  through  his  blood.  In  the  four- 
teenth verse  of  the  same  chapter,  we  read  of  the  salvation  of  the 
saints,  as  "  the  redemption  of  the  purchased  possession." 

When  we  speak  of  a  purchase^  a  price  is  presupposed. 
Hence  the  apostle  Paul  says,  to  justified  persons,  "  ye  are 
bought  with  a  price,"*  We  can  be  justified  and  have  peace 
with  God,  only  *'  through  our  Lord  Jesus  Christ  "f  The  whole 
spiritual  church,  "  he  hath  purchased  with  his  own  blood  ":t  It 
is  God,  who  is  rich  in  mercy,  who  quickens  us,  on  account  of  the 
great  love  wherewith  he  loved  us,  even  when  we  were  dead 
in  sins ;  but  then,  he  quickens  us  not,  except  it  be  "  together 
with  Christ ;"  that  being  raised  together,  and  made  to  sit 
together  in  heavenly  places,  in  Christ  Jesus,  He  may  show,  in 
the  ages  to  come,  the  exceeding  riches  of  his  grace,  in  his 
kindness  towards  us  through  Christ  Jesus. §  "  We  are  his 
workmanship,  created  in  Christ  Jesus."|| 

The  whole  gospel  is  a  revelation  of  the  grace  of  God,  and  a 
history  of  the  means  by  which  that  grace  was  procured^  and 
is  now  7nade  effectual  to  the  salvation  of  purchased  rebels.  The 
means  are  such,  in  their  magnificence,  as  the  glorious  work 
required.  Whatever  difference  of  opinion  may  exist  concern- 
ing the  nature  and  extent  of  the  atonement,  no  professor  of  the 
religion  of  Christ  will  deny,  that  the  incarnation  of  the  Divinity, 
the  obedience,  suffering,  death,  resurrection,  exaltation  and  in- 
tercession of  the  Messiah,  are  the  means,  by  which  all  the  graccj 
which  guilty  man  receives  in  this  life  and  the  future^  was  in 
some  manner  procured.  It  is  established,  therefore,  that,  in  one 
sense  at  least,  it  is  scriptural  to  affirm  the  existence  of  means  of 
grace. 

,  Favour,  however,  purchased  and  reserved  in  store,  is  of  no 
use  until  it  is  conveyed  to  the  persons  for  whom  it  is  designed. 
The  grace  of  God,  as  it  respects  the  sinner,  is  nothing,  except 
it  be  dispensed  to  him,  and  received  by  him. 


*  X  Cor.  vi.  20.  and  vii.  23.  f  Rom.  v.  1.  t  Acts  xx.  2^. 

§  Eph.  u.  4,  5,  6,  7.  11  Eph.  ii.  IG. 


OF    GRACE.  145 

Jesus  Christ  having  received  gifts  of  pardon  and  peace,  for  a 
"  peculiar,"  or,  as  we  read  in  the  margin  of  some  bibles,  for 
a  "  purchased  people,"*  is  pleased,  in  the  use  of  suitable  means, 
to  bestow  them,  so  that  of  his  fulness  they  all  receive  "  grace  for 
grace. "t  He  causes  his  redeemed  ones  to  accept  of  the 
redemption,  which  he  has  procured  by  his  sacrifice  of  him- 
self Should  any  one  demand,  "  by  what  means  is  the  grace  of 
God  communicated  to  the  sinner  ?"  an  answer  may  be  given, 
in  one  short  sentence.  "  By  grace  are  ye  saved,  through  fait  h.^^\ 
It  is  by  the  gift  of  justification,  that  an  unjust  or  ungodly  person 
is  saved.  This  is  the  grace  which  God  gives  him,  and  which  he 
embraces,  through  the  instrumentality  of  faith.  Christ  is  made- 
of  God,  "  unto  us  wisdom,  and  righteousness,  and  sanctification, 
and  redemption,"  through  faith  in  his  name.  Therefore  it 
is  said,  "  he  who  believeth,  and  is  baptized,  shall  be  saved."||  It 
is  "  by  faith,"  that  Christ  dwells  in  our  hearts.§  "  All  have 
sinned  and  come  short  of  the  glory  of  God,"  and  must  be  ever- 
lastingly accursed,  except  they  be  justified  by  some  vicarious 
righteousness.  God  is  gracious,  and  therefore  provided  a 
Saviour,  who  obeyed  and  suffered  in  the  sinner's  place  ;  so  that 
now,  "  it  is  God  that  justifieth,"  in  consequence  of  the  atone- 
ment by  Jesus,  which  is  the  meritorious^  not  the  originating 
cause.  Hence  we  read  of  "  being  justified  freely  by  his  grace, 
through  the  redemption  that  is  in  Christ  Jesus ;  whom  God  hath 
set  forth  to  be  a  propitiation  through  faith  in  his  blood."  It 
is  through  faith  alone,  that  Christ  becomes  effectually  the  Sa- 
viour of  any  transgressor.  The  faith  in  question,  is  that  by 
"which  we  receive  the  gift  of  eternal  life,  so  as  to  become,  in  the 
judgment  of  God,  one  with  Christ;  and  which  works  by  love, 
purifies  the  heart,  and  overcomes  the  world.  It  is  such  a  belief 
of  divine  truth,  revealed  in  some  manner  to  the  understanding, 
and  made  effectual  by  the  Spirit,  as  disposes  the  sinner  to 
accept  of  Christ  for  his  Saviour,  and  obey  the  King  of  Zion  as 
his  Sovereign.  This  is  the  gift  of  God  :  for,  «  by  grace  are  ye 
saved,  through  faith  j  and  that  not  of  yourselves ;  it  is  the  gift 
of  God."l 


*  1  Pet.  ii.  9.  t  John  i.  16.  ^  Eph.  ii.  8. 

n  Mark  xvi.  16.  §  Eph.  iii.  17.  H  Eph.  ii.  8. 

19 


146  ON    THK    MEAN^^ 

Having  ascertained,  that  the  grace  of  God  is  j^ifted  to  the  sin- 
ner through  iaith,  and  being  taught  that  this  faith  is  itself  a  gift,^ 
we  come  to  the  inquiry, 

?     By  what  means  is  faith  produced  ? 

i  How  does  God  communicate  that  faith,  which  is  the  grand 
J  medium  by  which  the  rebel  becomes  actually  interested  in  the 
/  grace  of  God,  purchased  for  him  by  Jesus  Christ? 

Christ  not  only  purchased  grace  for  men,  but  the  means 
of  conveying  it  to  them  through  faith,  and  the  means  of  produ- 
cing that  faith.  On  this  subject,  Paul  says,  "  Who  then  is 
Paul,  and  who  is  Apollos,  but  ministers  by  whom  ye  believed^ 
even  as  the  Lord  gave  to  every  man  ?  I  have  planted^  Apoilos 
ivatered,  but  God  gave  the  increase.  Now  he  that  planteth, 
and  he  that  watereth  are  one ;  and  every  man  shall  receive 
his  own  reward,  according  to  his  own  labour.  For  nve  are 
labourers  together  with  God ;  ye  are  God's  husbandry ;  ye 
are  God's  building.  According  to  the  grace  of  God  which 
is  given  unto  me,  as  a  luise  master  builder  I  have  laid  the  foun" 
dation^  and  another  buildeth  theieon."*  Paul,  certainly,  was  an 
advocate  for  the  means  of  grace,  who,  while  he  laboured,  gave 
God  the  glory.  He  speaks  of  gospel  nunisters  as  instrumental 
agents,  by  whom  God  brought  the  Corinthian  christians  to 
the  possession  of  the  *'  saving  grace  of  faith.'*  The  word 
of  God  is  compared  to  seed,  which  must  first  h^  filanted,  and  toa- 
tered,  before  it  will  be  caused,  by  divine  influences,  to  grow.  "  I 
have  planted  "  Paul  had  scattered  divine  truth,  like  seed,  upon 
the  minds  of  sinners.  He  had  gained  their  attention,  and  taught 
them  the  principles  of  Christianity.  "  Apollos  watered."  Thus 
a  second  agent  was  used  by  the  Spirit,  to  perpetuate  the  in- 
fluence of  that  truth  which  Paul  disseminated.  Then  God 
made  the  truth  effectual.  The  glorious  personage  here  re- 
presented to  be  the  author  of  spiritual  life  is  the  Holy  Ghost. 
By  his  own  blood,  Christ  purchased  a  right  to  send  the  Spirit,  to 
work  faith  in   his  redeemed  people.      *'  It  is  the   Spirit  that 


1  Cor.  iii.  5—11. 


OF    GRACE.  147 

^uickeneth,"*  the  Holy  Ghost,  who  teaches,  and  dwells  in 
the  believer;!  the  Spirit,  who  takes  of  the  thinij;b  of  Christ  and 
shows  them  to  us,  who  creates  us  in  Christ  Jesus;  who  leads 
the  sons  of  God,  through  progressive  sanctification  to  peace, 
joy,  triumph  and  glory.  "  That  which  is  born  of  the  Spirit,  is 
spirit."!  Tae  gift  of  spiritual  life  is  compared  by  Puul  to 
the  bestowment  of  vegetable  life.  "God  g..ve  the  increase," 
or  the  "  Holy  Spirit  ?nade  to  grow  the  word  of  life  in  the  human 
heart."  This  mode  of  speaking  is  warranted  by  high  authority. 
"  Behold,"  said  the  Divine  Teacher,  "  a  sower  went  out  to 
sow  bis  seed :  and  as  he  sowed,  some  fell  by  the  way  sidfj"  or  in 
the  path-way^  "  and  it  was  trodden  down,  and  the  fowls  of  the 
air  devoured  it.  And  some  fell  upon  a  rock  ;  and  as  soon 
as  it  was  sprung  up  it  withered  away,  because  it  lacked 
moisture.  And  some  fell  aiiiong  thorns,  and  the  thorns  sprang 
up  with  it,  and  choked  it.  And  other  fell  on  good  ground,  and 
sprang  up,  and  bare  fruit  an  hundred  fold."  *'  Now  the  parable 
is  this:  The  seed  is  the  word  of  Gud."||  Every  man,  who 
diffuses,  in  any  manner,  the  word  of  God,  is  a  sower,  under  the 
providential  government  of  the  Holy  Spirit.  The  hearts  of 
men  are  compared  to  ground  continually  beaten  with  the  foot, 
and  lo  rocky,  thorny,  or  good  soil. 

All  that  soil  on  which  the  word  of  God  is  to  be  sown  and 
flourish,  is,  in  its  original  state,  hard,  thorny,  and  unfruitful, 
except  in  noxious  plants.  Before  it  can  receive,  retain,  and 
cherish  the  seed,  it  must  be  prepared  by  the  labours  of  God's 
husbandmen.  Hence  the  scriptures  speak  of  a  preparatory- 
work,  which  is  not  improperly  denominated  divine  culture. 

"  Thus  saith  the  Lord  to  the  men  of  Judah  and  Jerusalem, 
break  up  your  fallow  ground,  and  sow  not  among  thorns. "§  In 
the  tenth  chapter  of  Hosea  we  read,  *'  O  Israel,  thou  hast 
sinned."  "  Ye  have  plowed  wickedness,  ye  have  reaped 
iniquity."  "  Sow  to  yourselves  in  righteousness,  reap  mercy. 
Breakup  your  fallow  ground  for  it  is  time  to  seek  the  Lord." 
Fallow  ground  is  that  which  has  been  long  unoccupied,  and  un« 


John  vi.  63.        f  1  Cor.  ii.  13.  and  iii.  16.         ^  John  iii.  6, 
g  Luke  viii-  5 — 11.  §  Jer.  iv.  3. 


148  ON    THE    31BANS 

fruitful,  except  in  the  spontaneous  production  of  weeds.  Some- 
times, that  is  called  fallow  ground,  which  has  been  once  plowed, 
but  is  not  yet  prepared  for  seed,  and  consequently  brmgs  forth 
neither  grass  nor  grain.  The  spiritual  meaning  of  the  command 
is,  that  we  should  prepare  the  hearts  of  men,  which  now  are 
vmfruitful,  for  the  reception  of  the  word  of  God,  and  the  produc- 
tion of  the  fruits  of  faith.  If  they  have  been  already  once 
Jilowed^  or  excited,  we  are  to  plow  them  again,  that  they  may  be- 
come mellow:  then  we  are  to  cast  in  the  seed  of  gospel  truth,  and 
water  it,  humbly  depending  on  God  to  bless  our  exertions,  and 
make  his  own  word  productive  of  holiness. 

The  grand  instrument  used  by  God  to  break  up  the  fallow 
ground  of  the  human  heart  is  the  law.  This  exhibits  the  truth, 
in  relation  to  man's  obligations,  character^  condemnation,  and  ex- 
posure to  everlasting  punishment. 

That  divine  truth,    and  particularly  that  part  of   it,   which 
relates  to  the  law,  in  distinction  from  the  gospel,  is  the  principal 
instrument  of  breaking  up  the  fallow  ground,  and  preparing  the 
heart  for  the  reception  of  the  seed  of  faith,  will  appear  from 
many  passages  of  the  word  of  God.     Christ  prays  for  all,  who 
shall  be  saved,  saying,  "  sanctify  them  through   thy  truth  ;  thy 
word  is  truth  :'*  and  adds,  "  for  their  sakes  I  sanctify  myself,  that 
they  also  might  be  sanctified  through  the  truth.'*     John  xvii. 
i7 — 19.      Now  if  the   whole    of   sanctification,    including    its 
commencement,  which  is  regeneration,  is  effected  by  the  Spirit 
ihrough  the  truth,  it  is  reasonable  to  suppose  that  conviction,  and 
what  Calvin  calls,  \\\^  prefiaratory  work  of  faith,  is  accomplished 
by  the  same  means.    "  The  commandment  is  a  lamp,  and  the  law 
is  light ;  and  reproofs  of  instruction  are  the  way  of  life."  Prov. 
vi.  23.     The  law  is  said,  {Gal.  iii.   24.)  to  be  "  our  schoolmas- 
ter to  bring  us  unto  Christ,  that  we  might  be  justified  by  faith.'* 
f Before  we  can  have  saving  faith  in  Christ,  we  must  be  convinced 
of  sin  ;    because,  until  we  feel  that  we  are  helpless   sinners, 
we   shall  not  look  to  the  Saviour  for  deliverance.      It  is  by 
the  law  that  we  are  so  convinced  as  to  become  "  poor  in  spirit.^' 
?« By  the  law  is  the  knowledge  of  sin."  Rom.  iii.  20.     "  I  had  not 
known  sin  but  by  the  law  :  for  I  had  not  known  lust,  except  the 
lay/  had  saidj  thou  shalt  net  covet."     "  I  w?.s  alive  without 


OF     GRACE.  149 

the  law  once  ;   but  when  the  Gommandment  came,   sm  revi- 
ved, and  I  died." 

This  is  preparatory  to  the  commencement  of  the  life  of  faith. 
We  must  be  slain  by  the  law^  in  order  that  we  may  be  made  alive 
by  the  gos/iel.  "  The  law  of  the  Lord  is  perfect,  converting  the 
soul  :  the  testimony  of  the  Lord  is  sure,  making"  wise  the  sim- 
ple : — the  commandment  of  the  Lord  is  pure,  enlightening  the 
eyes."     Fs.  xix.  7,  8.  . 

Peter  represents  grace  and  peace  to  be  given  to  sinners, 
•'  through  the  knowledge  of  God,  and  of  Jesus  our  Lord."  2 
Pet. 1.2.  He  considers  also,  that  men  escape  the  pollutions  of 
the  world,  through  the  instrumental  agency  of  the  same  know- 
ledge. 2  Pet.  ii.  20.  Our  Lord  had  previously  taught  the  same 
doctrine,  when  he  said,  John  xvii.  3.  "  this  is  life  eternal,  that 
they  might  know  thee,  the  only  true  God,  and  Jesus  Christ." 
When  the  heart  is  prepared,  through  that  fear  which  is  the 
beginning  of  wisdom,  (Prov.  ix.  10.)  then  God  sends  his  gos/iel  to 
the  sinner,  through  an  enlightened  mind,  into  the  aifections. 
This,  according  to  Calvin,  is  the  use  of  the  law  and  the  gosfiel^ 
in  the  restoration  of  fallen  man.  In  the  application  of  these 
it  pleases  the  Holy  Spirit  to  make  use  of  that  human  instrumen- 
tality, which  is  in  hstli  i7nfiotence,  but  which,  m  his  hands,  is 
mighty.  Feeble  men  are  commanded  to  speak  the  word  of  God 
faithfully  ;  and  concerning  this  same  word,  the  Lord  demands  ; 
"  is  not  my  word  like  as  a  fire,  and  like  a  hammer  that  breaketh 
the  rock  in  pieces  ?"  Jer.  xxiii.  29.  Such  is  the  power  of 
the  gospel  that  it  is  denominated,  "  the  word  of  life."  Philip. 
ii.  16.  To  the  Corinthian  converts  Paul  says,  "as  my  beloved 
sons,  I  warn  you.  For  though  ye  have  ten  thousand  instruct- 
ors in  Christ,  yet  have  ye  not  many  fathers  ;  for  in  Christ  Jesus 
I  have  begotten  you  through  the  gosfiel.'^  iCor.  iv.  15  Paul  had 
prepared  them,  through  preaching  the  law,  by  which  is  the 
knowledge  of  sin,  to  despair  of  help  from  human  aid,  and  from 
their  own  personal  righteousness.  Then  he  preached  the  right- 
eousness of  Jesus  the  substitute,  who  bare  our  sins  in  his  own 
body  on  the  tree,  and  God  gave  the  grace  of  faith,  which  embra- 
ces the  offered  salvation.  Paul  planted  the  gospel  seed  ;  and  af- 
terwards, ApoUos,  by  proclaiming  the  same  truth,  watered  it. 


150  ON    THE    MEANS 

This,  however,  would  have  been  in  vain,  had  not  the  Spirit  caus- 
ed that  very  seed)  which  was  planted  and  watered,  to  grow  :  so 
that  these  ministers  should  become  successful  "  lubouiers  to- 
gether with  God.'*  The  Lord  did  give  the  increase,  and  they 
were,  therefore,  persons  "  by  whom,"  or  U)struments  by  iv/iichy 
the  Corinthians  were  brought  to  the  saving  belief  of  tlie  truth. 
Tne  Spirit  created  these  sinners  anew  in  Cnrist,  but  it  was 
through  Paul  as  a  spiritual  father.  God  gave  it  to  him  and 
others,  to  enlighten  the  eyes  of  the  Gentiles,  and  bring  them  to 
the  knowledge  of  that  truth,  which  is  able  to  make  men  'wise  tB 
salvation.   I  Ti?n.ii  4.  c?z<i  2  Ti'm.  iii.  15. 

Paul  calls  Timothy  his  "  own  son  in  the  faith  ;"  and  concern- 
ing Oiiesimus,  a  servant,  who  had  fled  from  his  master  to  Rome, 
whom  the  apostle  had  been  the  instrument  of  converting,  he 
says  to  Philemon,  "I  beseech  thee  for  my  son,  whom  1  have  be- 
gotten in  my  bonds  "  When  Paul  would  persuade  the  master 
to  receive  his  servant  kindly,  he  says,  "  if  he  hath  wronged  thee, 
or  oweth  thee  aught,  put  that  on  mine  account,"  and  then  deli- 
cately adds,  "  I  do  not  say  to  thee,  how  thou  owestunto  me  eve?i 
thine  own  self  besides."  Paul  had  actually  begotten,  by  the  gos- 
pel, to  spiritual  life,  Timothy,  Onesimus  and  Philemon. 

If  there  are  no  means  of  communicating  "  the  grace  of  faith,'* 
T/hy  do  we  read  of  one  sinner's  turning  another  from  the  error 
of  his  ways,  to  serve  the  living  God  ?  Why  is  it  said,  "  that  he 
which  converteth  a  sinner  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins  ?"  James  v.  20.  Why  did  Paul  become 
"  all  things  to  all  men,"  but  that  he  "  might  by  all  means  save 
some  ?"  Why  do  we  find  such  a  caution  and  promise  as  are  con- 
tained in  these  words  ?  ^'  Take  heed  unto  thyself  and  unto  the 
doctrine  ;  continue  in  them  :  for  in  doing  this  thou  shalt  both 
save  thyself,  and  them  that  hear  thee  "  1  Tim.  iv.  16.  Paul 
informs  the  Romans,  that  he  was  ready  upon  all  occasions  to 
preach  the  gospel,  because  it  was  "  the  power  of  God  unto  sal- 
vation," and  because  he  desired  and  expected  "  some  fruit 
among"  his  hearers.  Rom.  i.  13,  16.  Why  is  a  '*  ministry 
of  reconciliation"  appointed  for  the  church,  and  continued  in  it, 
by  divine  appointment  ?  2  Cor  v.  18.  We  are  informed,  Eph. 
iy.    11,  12.  that    apostles,    prophets,  evangelists,    pastoi'S  and 


Of  grace.  151 

teachers  were  given  "  for  the  perfecting  of  the  saints — for 
the  edifying  of  the  body  of  Christ ;"  which  is  the  church.  Evi- 
dently, tlien,  there  are  means  of  grace  ;  there  are  means  by 
which  the  vineyard  of  the  Lord  is  cultivated,  and  his  "building," 
his  temple,  erected. 

Many  other  parts  of  the  holy  scriptures  might  be  adduced,  to 

prove  that  purchased  grace  is  conveyed  from  Christy  by  the  o/ie- 

rations  of  the  Holy  Ghost^  through  faith  ;    and  that   the  gift  of 

faith  is  ordinarily  communicated  through  the  i7istrumentality  of 

truth. 

God's  people  are  made  willing,  in  this  manner,  to  embrace 
Jesus,  in  the  day  of  his  sovereign  grace  and  almighty  power. 
Man  is  enabled  to  wield  the  sword  of  the  spirit,  the  word  of  God  : 
and  the  Lord  makes  bare  the  bosom  of  his  foes,  directs  the  at- 
tack, and  makes  the  weapons  of  the  spiritual  kingdom  sharp  in 
the  hearts  of  the  King's  enemies.  Eph.  \\.  17.  and  Ps.  x\\.  5, 
The  ^'  word  of  God  is  quick  and  powerful,  and  sharper  than  any- 
two-edged  sword,  piercing  even  to  the  dividing  asunder  of  soul 
and  spirit,  and  of  the  joints  and  marrow,  and  is  a  discerner  of  the 
thoughts  and  intents  of  the  heart."     Heb.  iv.  12. 

Having  arrived  at  the  conclusion,  that  divine  truth  is  the  me- 
dium through  which  the  Spirit  communicates  faith,  and  thus  ef- 
fectually calls  the  heirs  of  saivtition,  it  remains  to  be  exhibited^ 
g>y  what  means  this  tkuth  is  brought  into  operation. 

Instead  of  working  without  instruments,  in  teaching  the  truth, 
God  invariably  adapts  them  to  his  designs.  The  knowledge  of  I 
God,  of  man,  of  the  law,  and  of  the  gospel,  is  to  be  conveyed  to 
the  human  mind.  It  does  not  please  Jehovah,  so  far  as  we  can  ' 
jearn,  immediately  to  create  ideas,  or  thoughts,  upon  these  sub- 
jects ;  but  he  presents  objects,  and  employs  both  our  bodily  or- 
gans and  mental  faculties.  When  God  has  been  pleased  to  make 
an  immediate  revelation  of  any  truth,  he  has  even  then  done  it 
through  the  faculties  of  the  being,  which  were  already  in  exist- 
ence. When  "at  sundry  times,  and  in  diverse  manners,"  God 
"  spake  in  time  past"  to  the  prophets,  and  through  them  to  the 
fathers,  the  Holy  One  assumed  some  visible  iorui,  and  used  the 


152  ON    THE    METIS'S 

sounds  of  a  liiiman  voice.     His  revelations  were  through  signsj 
visions,  sounds  and  dreams. 

To  perpetuate  the  knowledge  of  saving  truth,  the  Father  of 
mercies  has  given  mankind  the  Hoiy  Bible.  From  this  we  de- 
rive knowledge,  through  our  organs  of  sight,  or  of  sound. 
We  either  read  or  hear  it.  These  scriptures  we  are  to  search 
and  meditate  upon,  with  diligence  and  devotion.  Parents  are  to 
teach  them  to  their  children,  masters  to  their  pupils  and  servants, 
and  the  ministers  of  the  gospel  to  all  classes  of  men.  That  ail 
may  have  access  to  the  truth,  the  scriptures  are  to  be  published 
in  all  languages,  and  spread  to  all  lands.  That  the  people  may 
be  constrained,  and  in  some  sort  compelled  to  hear  the  whole 
truth,  public  teachers  are  to  expound  the  scriptures,  and  the  mis- 
sionaries of  the  cross  are  to  preach  the  gospel  to  every  crea- 
ture. In  this  manner  will  be  ushered  in  that  glorious  day,  when 
effectual  calling  ivill  be  ujiiversal^  and  the  knowledge  of  God 
"will  cover  the  whole  earth. 

The  means  which  Jehovah  uses  to  bring  those  to  the  know"- 
ledge  of  the  truth,  who  shall  be  heirs  of  salvation,  are  almost  as 
numerous  as  their  peculiarities  of  character  and  situation.  Ask 
twenty  intelligent  Christians  by  what  means  God  effectually 
called  them  out  of  daakness  into  his  marvellous  light,  and  each 
will  have  to  exhibit  something  singular,  in  the  mode  of  divine 
operation  through  the  truth.  The  Lord,  who  made  us,  knows 
every  string  which  reaches  the  human  heart,  and  his  hand  can 
touch  ten,  or  ten  thousand  of  them,  so  as  to  produce  heavenly 
melody  in  that  soul,  which  once  resounded  only  with  infernal 
discords. 

All  those  means,  which  are  blessed  by  God,  for  the  convey- 
ance of  salutary  truth  to  the  mind,  may  be  called  means  of  .grace, 
or  means  of  effectual  calling  ;  because  God  makes  use,  some- 
times of  one,  and  at  other  times  of  another,  or  of  many  in  union, 
to  work  his  pleasure  in  the  soul. 

Faith  is  the  firimary^  and  truth  the  secondary  means  of  be- 
stowing grace.  The  means  of  conveying  truth  constitute  a  third 
order  :  and  these  may  be  subdivided  into  three  classes. 


OP    GRACE.  153 

*rhe  first  comprehends  those  in  which  divine  providence  is 
the  immediate  author  of  the  means,  as  well  as  of  the  gracious 
influences.  God  sends  affliction,  disappointment,  tribulation, 
sickness,  adversity  generally,  or  prosperity,  or  some  unusual  oc- 
currence, which  he  causes  to  promote  serious  reflection.  He 
awakens  sensibility,  perhaps  by  the  death  of  a  friend,  child,  or 
partner  ;  he  knocks  loudly  at  the  door  of  the  sinner's  heart  •; 
forces  a  passage  for  truth,  quickens  the  conscience,  convinces  of 
sin,  slays  by  the  law,  and  then  freely  gives  faith  in  "  one  mighty 
to  save.'*  By  his  unusual  providences  the  Lord  often  speaksj 
causes  the  sinner  to  hear,  and  makes  the  dead  soul  live. 

The  second  class  comprehends  those  means,  which  men  use 
by  divine  appointment,  and  under  the  guidance  of  Providence 
for  the  salvation  of  their  fellow  men.  Of  this  description  are 
the  training  of  children  in  the  way  in  which  they  should  go,  fa- 
mily worship,  the  preaching  of  the  word,  the  other  public  ordi- 
nances of  the  Lord's  house,  particularly  the  administration  of 
the  sacraments,  gospel  discipline,  the  example  of  the  pious,  and 
friendly  admonition  All  these  may  come  under  the  general  de- 
nomination of  jilanting  ;  and  when  seed  is,  in  this  manner,  com-* 
mitted  to  the  soil,  God  does  usually  give  the  increase. 

The  third  class  comprehends  all  those  means,  in  which  impen- 
itent sinners,  eitiier  from  the  force  of  conscience,  education, 
habit,  or  any  other  cause,  are  used  under  Providence  as  agents, 
immediately  acting  upon  themselves.  It  is  not  pretended,  that 
God  requires  any  thing  short  of  immediate  and  perfect  holiness, 
or  that  the  unrenewed  sinner  serves  God  by  the  use  of  these* 
means ;  for  his  heart  is  unsubduedj  and  there  is  not  found  one 
good  thing  towards  the  Lord  God  of  Israel,  in  any  part  of  him. 
Still,  we  affirm  that  God,  who  brings  good  out  of  evil,  through 
the  sovereign  grace  of  the  Lord  Jtsus  Christ,  often  causes  sin- 
ners, essentially  and  everlastingly  to  serve  themselves.  What 
they  perform  from  no  good  motive  is  often  converted,  by  the  Ho- 
ly Spirit,  to  their  saving  benefit. 

The  second  and  third  classes  of  subordinate  means  are  not  un- 
frequcntly  caused  toco-operate.  The  parent  trains  his  child, 
and  from  filial  affection,  natural  but  not  holy^  the  child  consents 

30 


154<  ON   THB    IVIEANS 

to  be  trained  ;  and  the  Spirit  of  the  Lord  operates  through  this 
concurrence  of  means,  so  that  when  the  child  is  old,  he  departs 
not  from  the  way  of  wisdom. 

A  master  reads  the  word  of  God.  In  obedience  to  command, 
or  from  a  conviction  of  decorum,  his  servant  attends,  and  God 
sets  home  to  his  heart  the  v/ords  of  life. 

A  gaf,  thoughtless  youth,  is  instigated  by  advice,  curiosity,  or 
the  insufferable  fatigue  of  doing  nothing,  to  frequent  the  house 
of  God.  His  attention  is  first  gained  by  the  eloquence,  logic, 
zeal,  or  manifest  sincerity  of  the  preacher.  Christ  is  preached, 
and  the  doctrine  of  Christ  crucified,  induces  a  spirit  of  inquiry. 
The  rebel  begins  to  consider  his  way,  {Hag.  i  7.)  and  his  latter 
end.  Deut.  xxxii.  29.  The  law  performs  its  appropriate  work, 
and  the  gospel  becomes  unto  him  the  power  of  God  unto  salva- 
tion. The  ordinance  of  baptism  is  administered,  and  another 
sinner,  who  came  to  please  a  pious  parent,  is  taught  of  God 
that  he  needs  to  be  washed  in  the  fountain  set  open  for  Judah 
and  Jerusalem.  Prayer  is  offered.  An  impenitent  person  makes 
an  attempt  to  pray  ;  and  is  for  the  first  time  convuiced,  that  his- 
heart  is  not  right  with  God.  The  knowledge  of  this  truth  is  in* 
strumental  in  preparing  the  way  for  the  reception  of  the  gilt  of 
faith.  The  Lord's  supper  is  celebrated.  An  impenitent  sinner 
sees  an  acquaintance,  a  father,  a  mother,  a  child,  a  partner, seated 
at  the  sacramental  table,  and  is  constrained  by  the  Spirit  of  the 
Lord  to  ask,  even  to  the  salvation  of  his  soul,  "  why  should  not  I 
become  a  guest  V* 

A  believer  exhibits  in  his  life  the  excellency  of  Christianity  -^ 
an  unbeliever  takes  knowledge  of  him  that  he  has  been  with  Je- 
sus ;  and  looking  upon  the  image  of  the  Son  of  God,  is  chan- 
ged through  the  knowledge  of  God,  into  the  same  likeness. 

One  nev/ly  converted  lisps  the  praises  of  Jesus.  An  uncon- 
verted friend  listens,  and  exclaims,  "  once  it  was  otherwise  !  I 
heard  biasphemy  :  now  I  hear  ascriptions  of  glory  to  Christ. 
Whence  this  change  ?  There  must  be  a  power  in  the  gospel  ;  a 
Teality  in  Chrisiirtnity."     Again  he  listens,  catches  the  tones  i 


OP    GRACE.  10i» 

the  cords  of  his  toni^ue  are  loosened,  and  he  in  turn,  is  taught  to 
speak  for  God,  and  say,  "  worthy  is  the  Lamb,  who  was  slain.'* 

Through  such  means  God  has  already  effectually  called  mul- 
titudes into  his  kingdojti.  By  such  feeble  instrumentality  he 
h  s  caused  his  grace  to  extend  from  heart  to  heart,  from  house  to 
house,  and  from  land  to  land. 

From  this  exhibition  of  the  means  of  grace,  all  the  children  oi 
God  should  take  encouragement  to  plant  and  water  the  seeds  of 
truth.  Use  the  word  of  God  like  an  instrument  to  break  the 
rocky  heart.  Cultivate  the  Lord's  vineyard  If  any  "  fig-tree* 
has  been  unfruitful  for  many  years,  *'  dig  about  it"  once  more, 
and  possibiy  it  may  abundantly  reward  you  for  all  your  labour. 
"  He  that  observeth  the  wind  shall  not  sow  ;  and  he  that  regard- 
€th  the  clouds  shall  not  reap  "  "  In  th^  morning  sow  thy  seed, 
^nd  in  the  evening  withhold  not  thy  hand  ;  for  thou  knowest  not 
"Whether  shall  prosper,  either  this  or  that,  or  whether  they  both 
'Shall  be  alike  good.'*     £ccl.  xi.  6. 


.«ft?^AA« 


NOTE  C, 


OA"  THE  ARMIJVLl.Y  TEJ^DEJVCY  OF  HOPKLYSlAmSM. 


It  has  been  often  asserted,  and  never  disproved,  that  many  of 
the  doctrines  of  Hopkinsianism  tend  directly  to  support  the 
theory  of  Arminius.  If  any  one  doubts  upon  this  subject,  let 
him  compare  Emmons  with  any  Arminian  writer,  upon  the  sub- 
ject of  original  sin,  imputation,  and  effectual  calling  j  or  regene- 
ration, by  the  change  of  exercises. 

Since  many  of  the  Eastern  divines  are  fond  of  colloquial  dis^ 
cussions,  it  may  not  be  improper  to  adopt  their  method,  and 
introduce 


i56  ON   THE    TENDENCY 

A  DIALOGUE 


BETWEEN 


THREE  REVEREJVD  BRETHREJ^  OF  DIFFEREjVT 
SEJVTIMEJ\'TS. 

"  Thank  you  !  thank  you,  brother,"  said  an  Arminian  Doctorj 
drawing  his  long  pipe  from  his  mouth,  and  putting  his  hand  on 
the  knee  of  his  friend,  the  Hopkinsian,  ''  you  have  made  me  ap- 
pear orthodox  to  the  world,  for  you  vindicate  my  proscribed  sen- 
timents in  the  most  decisive  manner." 

Hofikinsian.  "  You  have  long  been  orthodox,  so  far  as  smo- 
king is  concerned." 

Arminian.  "  Yes,  yes,  you  have  given  that  severe  old  John 
of  Geneva  a  home  thrust  under  his  fifth  rib,  of  which  he  will  ne- 
ver recover." 

Qn  hearing  this  speech,  the  follower  of  Calvin  wrinkled  his 
brow,  and  emitted  two  puffs  of  smoke  with  one  breath. 

Hoii.     You  know,  man,  that  \  am  a  strict  Calvinist. 

Arm.  Far  be  it  from  me  to  say,  that  I  know  any  such 
thing.  You  think  so  :  but,  verily  you  no  more  agree  with  Cal- 
vin than  I  do;  for  you  affirm,  that  Adam's  sin  was  never  imputed 
to  any  one  of  his  posterity  ;  that  the  first  man  alone  was  guilty 
of  original  sin  ;  and  that  no  corruption  is  derived  by  natural  ge- 
neration. 

Hop.     I  do  affirm  all  these  things  ;  but  what  then  ? 

Arm.  Why  !  you  will  run  your  system  a  little  further,  paral- 
lel with  mine.  You  will  grant  that  conversion  to  God,  which  is 
the  eff'ect  of  regeneration,  consists  in  a  change  of  moral  exer- 
cises ;  and  that  God  is  as  much  the  author  of  a  sinful  as  of  a  holy 


OP    HOPKINSIANISM.  J.57 

Hop.     All  this  I  teach,  both  in  public  and  private. 

Calvinist.  Therefore,  since  you  contradict  the  plain  lan- 
guage of  the  scriptures,  you  both  teach  heresy,  every  Lord's  day. 

Arm.  Pray,  brother  Calvinist,  be  at  peace,  while  I  prove  that 
his  reverence  who  claims  your  name,  is  actually  one  of  my  fra- 
ternity. What  do  I  more  than  deny  the  doctrines  of  original  sin, 
imputation,  and ? 

Hofi.  And  regeneration  and  predestination,  which  I  do  not 
deny. 

Arm.  Were  you  to  preach  from  Ejihedans  iv.  23.  "  be  re- 
newed in  the  spirit  of  your  mind,'*  would  you  not  Jirst^  show 
what  is  implied  in  being  renewed  ;  secondly.,  prove  that  all  men 
are  commanded  to  be  renewed  ;  and  thirdly^  establish  the  doc- 
trine, that  all  men  have  all  necessary  natural  ability  to  make 
themselves  new  creatures  in  Christ  Jesus  l 

Hofi.  A  better  division  of  the  subject,  or  more  appropriate 
language,  I  could  not  desire.  On  the  last  Sabbath  I  handled  that 
text  precisely  in  the  manner  you  propose. 

Cal.  You  handled  it  very  roughly  then  I  I  do  not  wonder  that 
your  people,  in  spite  of  all  your  Calvinism,  are  thorough  Armin- 
ians. 

Hofi.     One  at  a  time,  if  you  please. 

Arm.  We  should  treat  that  text  in  the  same  manner.  What 
then,  is  it,  to  be  renewed  in  the  spirit  of  the  mind  ?  You  will 
say  with  me,  1st,  That  it  does  not  imply  any  change  in  any  thing- 
derived  by  birth,  or  which  God  gave  us  in  the  formation  of  our 
bodies,  or  in  the  texture  of  our  souls. 

Hofi.  So  far  as  this  1  can  certainly  proceed  with  you,  because 
sin  cannot  enter  ipto  the  cgpipositipn  of  matter  or  spirit. 


158  ON    THE    TENDENCY 

Cal.  That  moral  depravity  may  not,  is  more  than  either  of 
you  can  prove  ;  for  men  "  are  by  nature  children  of  wrath  :"  und 
every  child  of  Adam,  is  "  wholly  an  unclean  thing."  The  man, 
who  will  pretend  that  the  body  and  soul,  in  all  their  faculties, 
have  not  suffered  by  the  fall,  is  bound  to  prove,  that  Adam  before 
his  transgression  was  subject  to  inordinate  animal  passions,  to 
disease,  to  obscure  perceptions,  to  false  reasoningti,  to  a  pervert- 
ed conscience,  and  an  uncontrolable  heart.  He  must  prove 
that  man,  in  the  image  of  God,  was  as  weak,  wretched  and  wick- 
ed, as  he  now  is  without  it. 

jlrm.  Let  me  follow  the  train  of  reasoning,  which  we  have 
already  commenced.  Regeneration  does  not  imply,  2  dly,  The 
implantation  of  a  new  principle,  taste,  nature,  faculty,  power,  or 
seat  of  the  affections.  So  far  as  these  are  concerned,  we  were 
made  right  at  first ;  we  were  created  beings  capable  of  intellec- 
tual and  moral  action,  and  having  the  same  natural  ability  for  good 
and  evil.  Man  is  able  to  reflect  upon  the  objects  of  perception, 
and  act  in  view  of  motives.  He  has  the  same  freedom  of  will 
now,  which  his  progenitor  had  in  his  first  estate.  If  this  animal' 
and  rational  nature  should  be  renewed  a  tliousand  times,  that 
would  not  constitute  regeneration,  so  long  as  sin  and  hoUaess 
consist  eptirely  in  the  nature  of  volitions. 

Hofu  I  could  not  more  clearly  state  my  own  sentiments. 
Proceed. 

Cal.  Pray  adduce  your  scripture,  gentlemen,  before  you 
charge  all  these  doctrines  to  the  Holy  Spirit. 

Arm.  "  Lo,  this  only  have  I  found,  that  God  hath  made  man 
upright  '*  "  1  here  is  a  spirit  in  man,  and  the  inspiration  of  the 
Almighty  giveth  him  understanding." 

Cal.  and  Hofi.  Your  quotations  are  not  to  the  purpose.  The 
first  declares  the  uprightness  of  man  before  the  apostacy  ;  and 
the  second  is  simply  a  declaration  that  God  is  the  Father  of 
^irits. 


OF    HOPKINSIANISM.  159 

Hofi.  I  should  answer,  that  "  love  is  the  fulfilling  of  the  law  ;" 
and  since  God  requires  nothing  but  that  which  fulfils  the  law,  no 
new  principle  or  nature  is  required,  because  love  is  an  exercise. 

Cat.  God,  indeed,  requires  good  fruits,  but  will  they  ever  be 
produced  without  the  implantation  of  their  root,  and  the  growth 
of  the  tree  which  bears  them  ?  When  love  is  required,  all  which 
is  necessarily  presupposed  in  order  to  it  is  likewise  required. 
However,  I  am  impatient  to  bear  in  what  you  twin  Arminians 
iniU  make  regeneration  consist. 

jirm.  It  implies  nothing  but  a  change  in  our  moral  exercises, 
.and  consequently  in  our  habits  of  feeling.  "  Be  renewed  in  the 
spirit  of  your  mind,"  is  of  the  same  import  with  this  command; 
«'  change  your  vi!e  dispositions."  A  good  disposition  is  the  com- 
bination of  benevolent  exercises.  An  evil  disposition  is  the  re- 
verse. He,  who  exercises  kind  affections,  is  said  to  be  a  man 
of  a  kind  disposition.  Disposition  is  sometimes  called  heart. 
Any  one,  therefore,  who  has  a  right  disposition  has  a  new  heart 

Hop.  You  have  become  very  inuch  of  a  Hopkinsian,  Sir:  for 
thus  far  1  agree  with  you. 

Cal.  You  should  rather  say,  that  you  and  all  of  your  divinity 
Goiiege  have  become  subtle  Arminians. 

Arm.  It  follows,  from  what  has  been  already  mutually  estab- 
lished, that  regenerarion  implies  a  change,  not  in  any  thing  na- 
tural^ but  in  something  acquired;  in  the  disposition.  The 
man,  who  bus  indulged  hatred  towards  God,  must  love  his  Ma- 
ker j  and  produce,  in  view  of  every  proper  motive,  holy  voli- 
tions. 

Hofi,  You  have  gone  too  far.  The  evil  disposition  is  neither 
native  nor  acquired^  but  created  ;  and  because  all  natural^  or  un- 
renewed men  possess  such  a  heart,  it  may  be  termed  natural. 
Against  nothing  else,  which  you  have  Sidd,  do  1  object. 

jirm.  Your  doctrine  of  created  sin  is  an  abomination.  At 
f  resentj  however,  i  will  ^Ute  tJie  ^ecowd  general  proposition,. 


160  ON    THE    TENDENCY 

that  all  men  are  commanded  to  be  renewed.  The  words  which 
we  have  taken  for  our  guide  in  this  discussion,  are  directly  in 
proof  of  this  statement.  Similar  passages  abound.  "  Repent 
ye,  and  believe  the  gospel."  "  Repent  and  turn  from  all  your 
transgressions  ;  so  iniquity  shall  not  be  your  ruin.  Cast  away 
from  you  all  your  transgressions,  whereby  ye  have  transgressed; 
and  make  you  a  new  heart  and  anew  spirit."  "  Turn  yourselves 
and  live."  "  Work  out  your  own  salvation."  Sinners  are  com- 
manded by  every  divine  requirement  of  repentance,  faith,  and 
holiness,  to  be  renewed. 

llofi.  It  is  needless  to  multiply  arguments  upon  this  subject, 
for  no  one  will  deny  the  duty  of  being  conformed  in  our  moral 
exercises  to  the  divine  law. 

Here  the  good  lady  of  the  Hopkinsian  Doctor  interposed  with 
an  invitation  to  tea.  While  seated  in  the  parlour,  the  Calvinist 
related  several  instructive  anecdotes,  and  was  as  cheerful  as  his 
neighbour,  who  shook  his  large  white  wig,  of  monstrous  size, 
^nd  venerable  for  its  powder,  with  perpetual  laughter.  The 
Hopkinsian  was  not  so  lively,  because  he  was  sometimes  antici- 
pating the  end  of  the  argument;  and  because  his  wife  would  now 
and  then,  very  indiscreetly  mingle  a  little  slander  with  the  doc- 
trine of  perfectly  holy  exercises.  After  the  needful  refresh- 
ment and  relaxation,  the  three  divines  returned  to  the  study.. 
Each  one  made  ready  his  metaphysical  barometer,  the  pipe,  when 
the  Arminian  resumed  the  discourse. 

''  The  third  general  firojiosition  in  which  two  of  us  were 
agreed  was  this  ;  That  all  men  have  all  ?iecessary  natural  ability 
to  make  themselves  new  creatures  in  Christ  Jesus.^' 

Hop.  You  are  correct  in  your  statement ;  and  the  reason  of 
the  proposition  may  be  easily  given.  It  is  unreasonable  to  re- 
quire of  any  creature  what  he  cannot  perform.  The  command- 
ments of  God  are  all  reasonable.  Therefore,  they  are  such  as 
can  be  obeyed  by  the  beings  to  whom  they  are  directed.  Now 
the  Lord  saith,  "  put  off  concerning  the  former  conversation, 
the  old  man,  which  is  corrupt  according  to  the  deceitful  lusts  : — 
put  on  the  new  matij  which  after  God  is  created  in  righteousness 


OF    HOPKINSIANISM.  161 

and  true  holiness."     All  the  incapacity  of  the  sinner  consists  in 
the  will.     He  luill  not  come  to  Christ  that  he  may  have  life. 

Cal.  Pray,  does  this  incapacity  lie  in  the  nature  of  the  will,  ov- 
in  the /zower  of  volition. 

Hofi.  In  neither.  It  consists  simply  in  the  act  of  the  will, 
or  in  the  volition.  He  has  no  other  inability  than  this,  that  he 
has  no  right  volition. 

Cal.  You  affirm,  then,  that  the  imbecility  lies  not  in  the  sir> 
ner^  not  in  his  fiowers  of  mind  or  will  ;  but  in  the  nature  of  A 
volition^  WHICH  he  has  not.  Thus  you  say,  that  in  the  sinner 
himself,  there  is  no  kind  of  inability  to  obey  the  whole  law  and 
gospel.  Do  you  not  read,  that  men  are  dead  in  trespasses  ?\nd 
sins,  and  must  be  quickened^  or  made  alive,  before  they  have  any 
spiritual  life,  or  any  ability  to  please  God  ? 

Hofi,  Men  2Xt figuratively  said  to  be  dead^  because  they  have 
no  moral  ability^  no  disposition  to  perform  the  things  required 
of  them.  "  Wherefore  he  saith,  awake,  thou  that  sleepest,  and 
arise  from  the  dead."  Those  persons,  who  are  compdred  to  dry- 
bones,  have  such  natural  ability  that  they  are  commanded  to  hear 
and  live. 

Arm.  You  have  rightly  interpreted  those  passages,  which 
have  troubled  the  Arminian  Israel. 

Cal.  You  might  with  more  propriety  say,  that  he  has  wrested 
them  from  their  natural  meaning.  Should  either  of  you  wish 
to  express  a  complete  destitution  of  natural,  moral,  and  every 
other  kind  of  ability,  he  could  not  do  it  more  clearly,  than  by 
using  the  similitude  of  death.  Why,  then,  will  you  pervert  the 
word  of  God  I  You  will  next  make  heaven  and  hell  figures  of 
speech. 

Arm.  It  is  a  plain  dictate  of  common  sense,  that  an  impossir 
bility  can  never  be  a  duty.  We  may  argue,  therefore,  from  the 
nature  of  the  case,  as  well  as  from  the  divine  perfections,  that 
every  man  is  able  to  obey  his  God,  when  required  to  make  him- 
self a  new  heart.     God  does  command  all  men  to  1}&  renewed  ; 

%\ 


162  ON  THIS  TiBNDl::prci' 

and  if  they  absolutely  cannotj  he  is  unreasonable,  absurcl,  and  urfS 
just.  If  He  gave  them  a  moralty  depraved  taste,  principle,  cha-» 
racter,  heart  or  nature,  which  they  cannot  change,  his  command- 
ments would  prove,  that  he  delighted  to  aggravate  the  misery 
•which  he  had  himself  pro 'uced  It  will  not  remove  the  difficulty 
to  say,  that  God  sulicred  thvjrpi\  genitorto  ruin  them, or  destroy 
their  power  of  complying  ;  ior  us  they  had  no  agency  in  the 
apostacy  of  the  first  man,  so  they  incurred  no  guilt ;  and  a  just 
being  will  never  punish  a  person  for  experiencing  misfortune, 
\rhich  he  was  not  alive  to  avoid. 

Hofi.  To  me  your  discourse  appears  reasonable  ;  but  how 
do  my  sentimen»s  support  your  system  ? 

^al.  You  would  each  of  you  do  well,  in  forming  theories, 
occasionally  to  look  into  the  Bible  ;  for  your  language  reminds 
me  of  a  young  man,  who  was  in  the  study  of  divinity,  and  was 
preparing  to  take  orders  by  reading  Pailey,  without  even  a  New- 
Testament  in  the  house  of  his  residence.  Whether  you  will 
admit  the  scriptures  to  be  rational  or  not,  they  do  teach,  that 
mankind  being  fallen  in  their  progenitor,  derive  from  him  a  cor- 
rupted nature,  which  renders  them  evil,  and  disabled  in  relation 
to  good.  We  have  ability  and  freedom  to  evil,  and  may  there- 
fore justly  be  punislied.  But  if  we  obey  in  any  one  instance,  the 
ability  and  will  are  to  be  ascribed  to  grace.  By  our  imbecility, 
ignorance  and  obstinacy,  we  are  shut  up  to  the  necessity  of  ac- 
cepting life,  even  the  whole  spiritual  life,  from  its  first  princi> 
pie  to  its  last  exercise,  as  the  gift  of  God,  through  Jesus 
Christ. 

Hofi,  That  salvation  is  of  grace  I  teach  ;  because  God  in  mer- 
cy makes  us  ^illin^  to  do,  what  we  were  abU^  but  not  inclined  to 
perform. 

Arm.  You  have  so  far  harmonized  with  me,  my  brother  Hop- 
kinsian,  that  now  I  feel  some  reluctance  in  opposing  you.  Your 
weapons  however  must  be  directed  against  yourself, if  you  do  not 
entirely  renounce  the  Presbyterian  of  Geneva.  You  say,  that 
God  gives  man  natural  power  to  obey  him  ;  but  creates  a  moral 
disposition  to  sin,  which  is  a  moral  inability^  and  which  cannot 


OF    HOPKINSIANISM.  163 

.       V 

be  removed  by  any  human  exortion.     But  God  does  require  men       '^'-^ 
to  be  renewed,  tb  put  away  their  evil  heart  of  unbelief,  to  change 
their  vile  disposition  ;  and  if  they  cannot  do  it,  if  he  has  not  giv- 
en them  the  requisite  ability  to  obey,  he  requires  an  impossi- 
bility. 

Hofi.     It  is  however,  a  inoral  and  not  a  natural  impossibility. 

Arm.  It  is  as  unjust  to  require  a  moral  as  a  natural  impossi- 
bility ;  for  the  first  is  simply  an  impossibility  in  relation  to  moral 
or  religious  subjects  ;  and  the  second,  in  relation  to  natural  ob- 
jects. To  require,  in  regard  to  the  heart,  an  impossibility,  is  as 
unjust,  as  to  require  an  impossibility  in  relation  to  the  hands  or 
feet.  If  a  man  is  destitute  of  ability  to  love,  which  is  a  moral 
abiliiy,  yoa  cannot  reasonably  require  him  to  love,  any  more  than 
you  couid  comniiind  with  propriety  an  impotent  man,  labouring 
under  a  natural  inability,  to  walk. 

But  God  requires  all  men  to  love  him  ;  and  since  all  the  di- 
*vine  requisitions  are  reasonable,  it  follows,  that  no  man  labour^ 
under  any  kind  of  inability  to  make  that  new  heart,  which  con- 
sists in  exercises  of  love. 

Cal.  Your  reasoning  against  the  pretender  to  Calvinism  is 
correct.  My  brother  ought  to  take,  at  once,  your  Arminian 
ground  and  defend  it  j  or  say  with  Caivin,  that  God  siill  has  a 
right  to  demand  of  men  that  obedience,  which  they,  by  the  fall, 
have  lost  ability  to  render.  He  should  say,  that  the  fallen  man 
has  no  more  power,  of  any  sort,  to  live,  than  the  dead  man  to 
move.  Then  he  would  give  God's  grace  the  glory,  not  on-y  of 
making  sinners  ivilling',  but  able,  to  render  an  acceptable  sacri- 
fice to  the  Lord. 

Arin  Were  he  so  opposed  to  my  sentiments  as  you  are,  I 
should  despair  of  his  becoming,  what  you  caii  a  heretic,  but 
"What  I  deem  an  orthodox  divine. 

Hofi,  I  still  maintain,  that  men  have  natural  power  to  obey  ; 
to  make  themselves  new  hearts  j  but  they  want  A  Nizoral  abilitijj 
"Which  consistij  iu  a  right  voliuon. 


164  ON    THE    TENDENCY 

jlrm.  That  is  merely  saying,  that  men  want  a  new  heart ; 
and  not  that  they  want  the  moral  power  to  produce  it ;  for  you 
affirm  that  a  right  volition  constitutes  the  new  heart.  A  volition 
is  not  something  which  may  be  created,  which  is  then  confined, 
like  a  bird  in  its  cage,  in  some  corner  of  the  mind,  and  which, 
when  convenience  requires,  may  be  brought  into  exercise.  A 
yolition  is  itself  an  exercise,  or  it  is  the  act  of  willing. 

Hofi.  All  of  our  school,  however,  maintain,  that  every  holy 
exercise,  or  volition,  is  created,  or  produced  by  divine  effi- 
piency, 

jir?n.  You  say  too,  that  God  is  the  efficient  cause  of  every 
volition ;  and  equally  of  holy  and  sinful  exercises.  Now  1  ad- 
mit, that  divine  agency  has  as  much  concern  in  one  of  my  men=* 
tal  acts,  and  cordial  exercises,  as  another  :  but  I  cannot  think 
that  God  creates  in  me  either  sin  or  holiness. 

jin  efficient  cause  is  that  cause  which  produces  the  effect,  and 
gives  character  to  the  thing  produced  ;  or  makes  it  what  it  is^ 
V'hether  matter  or  mind,  wood  or  stone,  light  or  darkness,  moral 
good   or  moral  evil.     The  explanation  of  the  proposition,  then, 
that  God  is  the  efficient  cause  of  every  volition,  is  this  ;  that  Je- 
hovah produces  every  moral  action.     Man  may  be  the   instru- 
ment through  which  an  action   is  performed,  but  God  is  the 
mover,  cause  and  agent,  who  makes  holiness  and  sin.     Loving, 
liating,  envying,  repining,  are  moral  exercises,  v/hich  we  have 
been  accustomed  to  ascribe  to  sinful  men,  but  if  this  doctrine  be 
true,  God  causes  me  to  love  my  friends,  hate  my  enemies,  envy 
the  prosperity  of  the  wicked,  and  repine  at  his  dealings.     Every 
external  action  is  performed  in  consequence  of  some  volition, 
and  therefore  the  holy  God  makes  men  sinners  or  saints,  without 
any  of  their  own  efficiency.     Whoever  causes  a  volition  must 
be  the  author  of  that  exercise,  and  if  there  is  any  sin  in  choosing 
evil,  and  if  God  makes  our  will,  Jehovah,  (O  the  horrible  impie- 
ty  of  the  doctrine  !)  must  be  accounted  a  sinful  being      If  we 
are  merely  instrumental,  and  not  efficient  agents,  there  can  be  no 
more  iniquity  imputed  to  an  assassin,  than  to  the  instrument  of 
death,  which  is  found  in  his  bloody  hands ;  and  we  might  as  well 
exhort  the  dagger  to  repent?  as  the  wretch  who  used  it  j  for  h^ 


OF    MOPKINSIANISM.  165 

was  not  the  original  mover,  not  the  author  of  the  murderous  vo^ 
lition,  or  of  the  overt  act ;  neither  can  he  by  any  moral  power 
which  he  possesses  to  perform  the  moral  action,  exercise  repent- 
ance. 

Hofi.  You  have  forgotten,  it  seems,  that  holiness  and  sin  con- 
sist entirely  in  the  nature  of  choice  or  volition,  and  not  in  the 
causing  of  volition. 

Arm.  Tell  me,  do  you  predicate  sin  of  any  thing  but  morai 
action  ? 

Hofi.     Already  have  I  said  that  we  do  not. 

Arm.  But  you  have  said  too,  that  sin  may  be  predicated  of  the 
nature  of  volition,  or,  which  is  the  same,  of  the  quality  of  an  ac- 
tion. Now,  there  is  a  manifest  difference  between  action  and 
the  quality  of  action  ;  between  the  act  of  willing,  and  the  nature 
of  the  volition,  which  is  produced.  But  you  have  said  that  sin 
consists  in  the  nature  of  choice.  Nature  is  not  action.  The 
nature  of  choice  is  the  effect  of  action.  It  is  something  produ- 
ced by  the  being  who  causes  it.  Now  you  have  said,  that  sin 
consists  in  action^  and  in  the  nature  of  the  moral  actioii.  By 
which  will  you  abide  ? 

Hofi,  I  say,  that  sin  consists  in  moral  action. 

Arm.  And  this,  you  say,  is  immediately  caused  by  God,  so  that 
^he  action  is  his ;  and  the  sin  consists  in  his  action.  If  you 
should  now  change  your  position,  and  again  say,  that  it  consists 
in  the  nature  of  action,  you  would  gain  nothing ;  but  must 
admit,  that  this  nature  is  the  effect  of  divine  action ;  so  that 
upon  your  principles,  there  is  but  one  sinner  in  existence  ! 

Cal.  Your  reasonings  are  impious  on  each  side  of  the 
cjuestion. 

Arm.  These  are  not  my  sentiments.  I  am  merely  showing 
your  brother  Calvinist  the  tendency  of  his  own  doctrines.  I  can 
fiasily  extricate  myself  j  but  I  know  not  how  to  disentangle  him. 


166  OK    THE    TENDENCY 

From  this  absurdity,  into  Avhich  his  assertion,  that  God  Is  the 
efficient  cause  of  every  volition,  has  brought  him,  I  argue,  that 
his  fundamental  principle  is  erroneous,  and  that  every  man  is  the 
efficient  cause  of  all  his  own  volitions.  God  preserves  man  ia 
the  possession  of  all  his  moral  powers,  and,  if  he  loves  or  hates- 
God,  it  is  to  be  attributed  to  nothing  but  human  agency,  excited 
by  the  voluntary  use  of  motives. 

Cal.  That  is,  truly,  the  tendency  of  the  theory  which  you  have, 
opposed ;  but  if  both  of  you  will  be  scriptural  teachers,  you 
inust  ascribe  all  iniquity  to  men  and  devils,  while  you  give  God 
all  the  glory  of  man's  obedience.  Fallen  men  have  the  power 
©f  doing  evil ;  and  when  God  plants  his  word  in  them,  the  roofc 
of  faith  is  the  secondary  cause  of  every  holy  thought,  volition, 
word  and  action.  *'  Their  righteousness  is  of  me,  saith  the 
Lord."  If  God  is  the  author  of  the  sinful  desires  and  actions  of 
men,  it  is  true  that  he  punishes  other  beings,  who  are  susceptible 
of  pain,  but  not  chargeable  with  criminaliiy,  for  his  own  actions. 

j4r?n.  Reverse  the  last  sentence  if  you  please,  so  far  as  the 
nature  of  the  action  is  concerned,  and  then  see  the  inference 
from  your  o  vvn  system. 

Cal.  With  all  n\y  heart  I  If  God  is  the  author  of  holy  desires, 
and  actions,  when  he  makes  a  rebel  happy,  he  crowns  his  own  di- 
vine grace.     Is  there  any  thing  horrible  in  this  I 

Arm.  You  give  God  all  the  merit  of  good  works.. 

Cal.  Yea,  verily,  I  have  pleasure  in  doing  that.  It  is  one  pait 
of  the  felicity  of  heaven,  to  say,  '^  grace  !  rich  grace  i  not  unto 
us  1  not  unto  us,  O  Lord  I  thine  is  the  glory  1" 

Hofi,  But  how  do  you  make  it  appear,  that  a  dependent  being 
can  be  the  author  of  any  of  his  own  volitions  ?  How  can  any  man 
love  or  hate  God,  without  being  acted  upon,  by  the  mighty 
power  of  him  in  whom  all  move  ? 

Arm.  It  is  a  plain  dictate  of  common  sense,  that  all  guilt  must 
devolve  upon  the  move^^  of  uiiholy  desires  j  upon  the  person 


OF    HOPONSIANISM*.  167 

CEliisin^,  or  originally  exercising-  sinful  volitions,  and  not  upon 
the  instrument.  There  is  no  blame  to  be  attached  to  the  pocket 
pistol  of  the  duellist  who  honourably  murders  his  man;  or 
to  the  action  produced  by  the  powder  and  ball.  The  cause 
of  this  action  is  the  guilty  being,  whose  hand  directs  the  instru- 
ment of  death,  and  to  his  blood-thirsty  soul  we  charge  home  the 
guilt.     His  action  is  sin  ;  and  his  heart  sinful. 

Since,  therefore,  common  sense  forbids  me  to  call  God 
the  author  of  sin:  and  since  one  volition  no  more  requires 
divine  efficiency  than  another,  I  conclude  that  man,  wjio  is  the 
criminal  or  holy  agent,  is  the  prime  mover  of  all  his  moral 
actions.  There  is  fallacy  in  the  intimation,  that  God  causes  the 
volition,  and  that  the  sinner  brings  it  into  action  when  he  pleases, 
for  a  volition  is  nothing  but  an  exercise,  which  does  not  exist  be- 
fore it  is  exercised.  Besides,  the  sinner  cannot  bring  this  voli- 
tion into  exercise,  without  willing  to  do  it;  for  which  volition  he 
is  as  equally  dependent  as  for  any  former  one  ;  and  hence,  one 
volition  to  bring  into  exercise  anothsr  volition,  must  precede 
another,  without  end. 

You  say,  that  it  is  impossible  for  God  to  create  any  being,  thait 
is  capable  of  choice,  which  is  not  caused.  Are,  then,  Jehovah** 
powers  of  creation  confined  to  the  formation  of  machines,  which 
€annot  act,  without  being  subject  to  inimediate  physical  causa- 
tion ? 

Any  being  but  an  equal,  he  can  create ;  and  I  know  of  ho 
greater  difficulty  which  omnipotence  could  find  in  making  a  man 
free,  and  the  efficient  agent  of  his  own  finite  exertions,  than  in 
creating  spirit.  It  is  not  so  difficult  to  conceive  of  a  finite  as  of 
an  infinite  efficiency ;  and  would  you  deny  the  latter,  because  you 
cannot  comprehend  it  ?  Man  was  made  in  the  image  of  God,  in 
relation  to  his  moral  powers,  of  thought,  volition  and  action. 
This  image  was  never  lost.  Man  now  can  choose  good  and  re- 
fuse evil,  even  as  Adam  could,  who  was  like  his  Maker.  Every 
man,  according  to  my  system,  and  to  yours,  if  you  would  be  con- 
sistent, has  the  same  kind  of  freedom  and  ability  which  Jehovah 
possesses.  Every  argument  which  you  adduce  to  prove,  that 
man  is  not  the  efficient  agent  of  his  own  volitions,  tends  tD 


168  ON   THE   TENDENCY  n 

prove  that  no  being  can  cause  his  own  exercises;  that  thei 
volitions  of  the  divine  mind  are  dependent  upon  some  pre-exist- 
ing nature  of  things,  and  that  there  must  be  a  prior  cause  to  the 
first  cause  of  all  volitions. 

Hofi.  If  man  is  the  cause  of  his  own  exercises,  tell  me,  I  pray 
you,  how  can  God  govern  him,  in  every  moral  action,  for  the  di- 
vine glory  ? 

Arm.  You  seriously  think,  then,  that  the  supreme  Governor 
of  ihe  world  cannot  accomplish  his  purposes  without  perform- 
ing every  action  himself  I 

Hop,.  Indeed,  I  do. 

Arm.  You  suppose  then,  that  your  Maker  has  ability  te^ 
manage  no  government,  except  upon  mechanical  principles. 
God  is  infinite  in  understanding,  and  in  resources.  He  can 
do  all  his  pleasure,  while  every  man  walks  in  his  own  ways.  If 
man  was  infinite,  there  might  be  some  difficulty  in  managing 
him;  but  if  a  man  can  do  his  pleasure  with  a  wild  beast, 
when  he  has  him  secured  in  a  cage,  without  causing  his  animal 
volitions,  I  should  suppose  that  the  Lord  of  all  could  dispose  of 
man,  and  overrule  his  actions  for  the  promotion  of  his  benign 
purposes. 

Cal.  Before  the  apostacy,  man  had  the  power  of  willing  good 
and  evil ;  but  since  the  image  of  God  was  defaced,  man,  un° 
renewed,  retains  only  the  ability  of  choosing  sin.  When  God 
renews  the  fallen  being,  he  restores  some  ability  to  perform 
-what  is  pleasing  to  his  eternal  Holiness.  But  what  use  would 
you  make  of  your  Arminian,  or  rather  Hopkinsian  doctrine 
of  power  \ 

Arm.  I  would  say,  as  my  friend  does,  that  when  the"  sinner  is 
'willing')  he  exerts  his  ability  to  make  himself  a  new  heart. 

Hop.  Remember,  however,  that  I  attribute  this  tvillingness  to 
grace. 


OF    HOPKINSIANrSM.  169 

^rm.  This  act  of  willing,  however,  is  as  much  the  sinner's  act, 
as  any  former  choice  of  sir  ;  so  that  according  to  your  system, 
as  well  as  mine,  the  sinner's  salvation,  since  the  atonement 
is  universal,  depends  entirely  on  himself. 

Ho/i.  Does  not  God  assist  some  more  than  others  ? 

Jrm.  Yes :  God  helps  those  persons  most,  who  help  them- 
selves most;  for  when  we  wiil  or  work,  God  works  in  us  to  will 
and  to  do ;  for  in  him  we  live,  move,  and  have  our  existence, 

Hofi.  Are  not  some  elected  to  everlasting  life  ? 

jlnn.  Yea,  verily;  those  persons  are  elected,  who  by  their  own 
natural  ability  make  their  calling  and  election  sure. 

Hofi.  Does  not  God  give  to  some  spiritual  life  I 

Arm.  Yes ;  to  those  who  awake  from  carnal  security,  and  arisa 
from  the  death  of  sensuality.  I  use  your  own  language,  when  I 
Say,  that  God  creates  in  those  persons  a  clean  heart,  who  mak© 
themselves  a  pure  heart.  He  draws  those  with  loving-kindness, 
who  consent  to  follow  him.  He  wiil  have  mercy  upon  those  who 
first  have  mercy  on  themselves.  The  unregenerate  often 
change  their  disposition  in  temporal  matters;  and  why  may 
they  not  with  respect  to  spiritual  things  ?  The  understanding  is 
often  convinced,  so  as  to  present  motives  to  the  heart,  and 
habitual  effort  will  produce  a  new  train  of  affections. 

Men  may  even  learn  to  love  what  was  once  an  object  of 
disgust.  From  habit  they  may  even  love  that,  which  is,  in 
its  own  nature,  poisonous  to  the  constitution* 

Cal.  Did  you  ever  hear  a  sage  divine  compare  the  foi*mation 
of  the  new  heart,  to  the  acquisition  of  a  taste  for  tobacco  I 

Ariyi,  No  ;  never* 


170  ON   THE    TT:NI)ENCY 

Cal  If  you  have  not,  I  have.  Imagine  that  some  lounger  of 
fifteen  has  taken  up  a  resolution  to  be  a  brave  fellow.  He  pro- 
cures a  large  box,  and  fills  it  with  the  Indian  plant.  Repeatedly 
he  reels  to  and  fro,  like  a  drunken  man  ;  but  finally  he  loves  the 
bane  of  his  life.  According  to  your  plan  he  is  making  a  new 
heart.  By  habit  he  has  acquired  a  taste  for  that,  which,  in 
its  own  nature,  is  poisonous  to  the  constitution!  O  shame,  shame 
on  such  divinity  !  Brethren,  let  me  warn  you  of  the  tendency  of 
your  doctrines.  You  open  wide  the  door  to  infidelity,  and  every 
enemy  of  Christianity. 

Arm,  I  will  not  suppose,  that  you  are  so  unfriendly  as  to  in* 
>end  that  sarcasm  for  me,  or  for  any  follower  of  Armmius. 

Cal,     Do  you  not  make  piety  a  habit  ? 

Arm.  Do  not  the  since  Calvinists  make  the  new  heart  con" 
sist  in  the  habit  of  soul,  which  is  formed  by  exercise  ? 

Cal.  Those  who  lay  claim  to  strict  Calvinism,  in  opposition 
to  the  standard  works  of  Calvinism,  must  answer  for  themselves. 

Hofi.  I  am  ready  to  answer  for  them,  that  they  do  not  use  the 
word  habit  to  denote  the  new  heart.  They  merely  say,  that  no 
one  can  form  an  idea  of  the  heart,  in  distinction  from  moral  ex- 
ercises. The  man  who  habitually  loves  what  is  morally  good, 
has  indeed  what  some  call  the  habit  of  holiness  j  for  a  continued 
mode  of  action  may  be  called  a  habit. 

Arm.  You  grant,  what  I  affirm,  that  to  continue  the  train  of 
good  exercises  forms  a  virtuous  habit.  This  habit  /call  the 
new  heart ;  and  those  exercises  which  form  the  habit,  you  call 
the  new  heart. 

Cal.    Can  the  Ethiopian  change  his  skin,  or  the  Leopard  hig 
spots  ? 


OP    HOPKINSIANISM,  171 

Here  the  servant  entered  with  an  invitation  to  sufifier.  By 
•mutual  consent  the  discussion  ceased:  but  it  was  profiosed  that 
each  one^  at  some  more  convenient  season^  should  resume  th^ 
:sindic0tion  of  his  peculiar  doctrines. 


172 


CALVINISM, 


CHAPTER  XL 

OF  THE  CURISTIAJ\r  GRACES* 


CALVIN,  A 

"  Now  we  shall  have  a  per- 
fect definition  of  faith,  if  we 
say,  that  it  is  a  steadfast  and  as- 
sured knowledge  of  Goers  kind- 
ness towards  us,  which  being 
{^rounded  upon  the  truth  of  the 
free  promise  in  Christ,  is  both 
revealed  to  our  minds,  and  seal- 
ed in  our  hearts  by  the  Holy 
Ghost." 

Institution^  B.  3.  ch.  2.  sec.  3. 

«  The  object  of  faith  is  not 
barely  God,  as  the  schoolmen 
coldly  affirm,  but  God  display- 
ing himself  in  Christ." 

B.  3.  ch.  2.  sec.  1. 

«  Faith  beholdeth  Christ  in 
no  other  glass  than  the  gospel." 
*'  There  is  a  genera*  relation  of 
faith  to  the  word,  and  faith  can 
no  more  be  separated  from  the 
word,  thun  tix  sun-beams  from 
tfiC  sun  from  which  they  pro- 
ceed. Therefore  in  Isaiah 
(Iv.  3.)  God  crieth  out;  ^  hear 


ND  OTHERS. 

"  Justifying  faith  is  a  saving 
grace,  wrought  in  the  heart  of 
a  sinner  by  the  Spirit  and  word 
of  God,  whereby  he,  being  con- 
vinced of  his  sin  and  misery, 
and  of  the  disability  in  himself 
and  all  other  creatures  to  re= 
cover  him  out  of  his  lost  con- 
dition, not  only  assenteth  to  the 
truth  of  the  promise  of  the 
gospel,  but  receiveth  and  rest= 
eth  upon  Christ  and  his  rights 
eousness,  therein  held  forth, 
for  pardon  of  sin,  and  for  the 
accepting  and  accounting  of 
his  person  righteous  in  the 
sight  of  God  for  salvation." 

Larger  Cat.   Q.  72, 

This  faith  is  the  gift  of  God. 

Larger  Cat.  Q.  71.  Co7i.  C. 
Scot.  Con.  P.  C  U.  S  and  Say. 
Flat,  ch    11.  sec.  1. 

Faith  is  given  only  to  the 
elect.  The  manner  of  giving 
is,  by  the  working  of  the  Holy 


*  The  pnniary  Christian  Crrxes,  according  to  all  theological  writers,  are 
5-AiTH,  REPENTANCE,  HOPE,  and  LOVE.  Tq  this  ordcr,  however  all  do 
not  assent.  Some  invert  it,  eitiier  wholly  or  in  part ;  and  others  virtually 
reduce  them  all  to  one.  These  Christian  graces  are  all  comprehended  un= 
tier  liiL'  general  phrase,  "  evangelical  obedience  ;"  because  tlie  gospel  re- 
quires ihem  ;  and  the  person  who  believes,  repents,  has  good  hope  through 
gra^ej  and  loves  God  and  hi«  neidibouFr  obeys  the  gospel 


JIOPKINSIANISM.  17i 

CHAPTER  XI. 

OF  THE  CffmSTLlJV  GRACES. 


HOPKINS,  AND  OTHERS. 

<'  In  order  to  believe  on  "  Disinterested  affection  i* 
Christ,  men  must  be  born  the  tree,  which  supports  repent- 
again."  ance  and  faith  and  all  the  othev 

Dr.  Hopkins^  statement  of  his    branches  of  Christianity." 
own   creed.,   in  the  Memoirs  of        Mass.  Miss.  Magazine j    Vol, 
his  life, /lublished  by  Dr,  IVestf    S.fi.  341. 
fi.  205.* 

"  I.  Saving    faith  is  repre» 
sented    in    many  passages    of 
scripture  as  consisting  in  a  be- 
lief and  assurance  of  the  truth        One  of  the  first  and  most  im- 
and  reality  ofthose  things  which    portant  duties  included  in  this 
are  revealed    and  asserted  by    disinterested  love,  is  uncondi» 
God  in  the  divine  oracles.     Or    tional  submission  to  God,  with- 
a  conviction    and    an  assured    out  any  view  to  his  mercy, 
knowledge,  that  the   gospel  is  Eminons^    ji.  29.    Hojikins* 

true  ;  that  Jesus  Christ  is  the  Syst.  Part  2.  ch.  4.  and  Hop- 
Son  of  God,  and  the  Saviour  of  kins*  Sermons,  p,  307  and  oil, 
the  world  ;  and  they  who  have 
this  belief,  assurance  or  know- 
ledge, are  considered  and  de- 
clared to  be  in  a  state  of  salva^ 
tion."  Syst.  Vol.  2./z.2. 


*  Dr.  Hopkins  has  clearly  taught  that  men  raxisi  first  be  born  again,  and 
then  believe,  while  Calvin  taught,  that  the  communication  of  the  saving 
grace  of  faith,  was  itself  the  beginning  of  spiritual  life.  In  the  4th  chap- 
ter, of  the  2nd  Part  of  the  System,  we  find  five  general  observations  con- 
cerning faith,  aud  then  a  definition^  which  is  afterwards  supported  by  three 
general  heads,  some  miscellaneous  remarks,  and  an  "  improvement."  That 
the  reader  may  form  some  idea  of  the  doctrine  concerning  faith,  he  is 
presented  with  most  of  the  observations,  which  are  connected,  (by  arith^ 
jaetical  concatenation)  in  tli^ir  fvHematical  or^er. 


174 


CALVINISM, 


CALVIir,                            AND  OTHERS, 

me,  and  your  soul   shall  live.'  Spirit,  and  the  manner  of  work*- 

Arid  that  the  same  is  the  foun-  ing  is  ordinarily,  throut^h  tha 

tain  of  faith,   John   sheweth  in  ministry  of  the  word,   persua- 

these    words:     (John    x.    13.)  ding  and  enabling   the    sinnep' 

<  these  things   are  written  that  to  embrace  the  offered  Saviour, 

ye  may  believe  *      And  the  pro-  Con.  C.  Scot.  Say  Plat.  Con, 

phet  meaning  to  exhort  the  peo-  P.  C   U.  S.  ch.  14.  sec.    1    Zar* 

pie  to  believe,  saith,(Ps.xcv.  8.)  ger   Cat.  Q.    67.  aJid    Shorte'h' 

'  tliis  day  if  ye  shall  hear  his  Cat.  Q.  31. 
voice.'  &c.      And   to    hear   is 
commonly  taken  for  to  believe." 

"  Therefore  take  away  the  Saving  faith  is  of  such  a  na- 
word  and  then  there  shall  re-  ture,  that  it  is  capable  of  in- 
main  no  faith.  We  do  not  here  crease  and  diminution,  of  being 
dispute  whether  the  ministry  of  strengthened  and  weakened^ 
man  be  necessary  to  sow  the  and  of  growing  up  to  a  full  as- 
word  of  God  that  faith  may  be  surance. 

conceived  thereby,  which  ques-  ^^U-  Plf^t.  Con.  C.  Scot,  and 

tion    we    will    elsewhere    treat  Con.  P.   C.  U.S.ch.X^.  Sec.   I. 

of  J  *  but  we  say  that  the  word  ^^^  ^-  ^"^  Larger  Cat.  Q.  80, 


*  ''  It  was  the  office  of  the  second  Ellas,  (as  Malachi  vvitnesseth,  iv.  6.) 
to  enlighten  the  minds  and  to  turn  the  hearts  of  fathers  to  the  children,  and 
unbelievers  to  the  wisdom  of  the  righteous.  Christ  pronouncetli  that  he 
sendeth  apostles,  that  they  should  bring  forth  fiuit  of  their  labour.  Jolin 
XV.  16.  Bat  what  that  fmit  is  Peter  shortly  defineth,  saying  that  we  are 
re.^enerated  with  incorruptible  seed-  1  Pet.  i.  23.  And  therefore  Paul  glo- 
rieth  that  he  by  the  gospel  begat  the  Corinthians,  and  that  they  were  the 
seal  of  his  apostleship .  1  Cor.  iv.  15.  Yea,  that  he  was  not  a  literal  minister. 
1  Cor.  Ix.  2.  such  as  did  only  beat  the  ears  with  the  soiuid  of  voice,  but 
that  there  was  given  him  an  effectualness  of  spirit,  that  his  doctrine  should 
not  be  unprofitable.  2  Cor.  iii.  6.  In  which  meaning  also  in  another  place  he 
suith,  that  his  gospel  was  not  in  word  only,  but  in  power.  1  Cor.  ii.  4.  He 
affii-meth  also  that  the  Galatians,  by  hearing  received  the  spirit  of  faith- 
Gal  iii.  2.  Finally,  m  many  places  he  maketh  himself  not  only  a  worker  to- 
gether with  God,  but  also  assigneth  himself  the  office  of  giving  salvation^ 
1  Cor.  iii,  9.  Truly  he  never  brought  forth  all  these  things  to  this  in- 
tent,  to  giv^e  unto  himself  any  thing,  were  it  never  so  little,  separately  from 
God  ;  as  in  another  place  he  briefly  declareth,  saying,  our  labour  was  not 
unprofitable  in  the  Lord,  according  to  his  power,  mightily  working  in  me^ 


HOPKINSIANISM* 


175 


HOPKINS,  A 

^'  TT.  Saving  faith,  in  a  num- 
ber of  places,  is  represented — 
as  consisting  in  the  exercise  of 
the  heart,  and  choice  of  the  will ; 
this  beini>;  essential  to  it,  and  in- 
cluding the  whole." 

Of  this  description  are  the 
passages,  which  speak  of  re- 
cezTym^*  Christ,  coming  to  him, 
eating  hisjiesh  and  drinking  his 
bloody  calling  upon  his  name, 
looking  unto  him,  trusting  in 
him  and  seeking  him.  "  There- 
fore a  saving  belief  of  tne  truth 
of  the  gospel,  supposes  and  im- 
plies right  exercises  of  hearty 
in  tasting  and  relishing  7noral 
beauty^  and  embracing  it  as 
good  and  excellent." 

The  gospel  is  an  exhibition 
of  "  the  sum  of  all  the  moral 
beauty  and  excellence  that  is 
to  be  seen  by  created  intelli- 
gences, in  the  whole  universe." 
He  who  has  a  true  discerning 
of  this  beauty,  and  has  a  renew- 
ed heart  which  loves  Christ,  the 
central   sun  of    all  this  moral 


ND  OTHERS. 

According  to  the  11th  Ser- 
mon of  Dr.  Emmons,  love  is 
the  essence  of  obedience,  which 
is  first  created  in  the  heart,  and 
comprehends  in  its  own  nature 
all  the  christian  graces.  "  If 
we  turn  our  attention  inwardly 
and  examine  the  operations  of 
our  own  minds,  we  shall  be  con- 
vinced that  love  is  something 
very  different  from  either  per- 
ception, reason,  or  conscience. 
These  are  natural  faculties, 
which  do  their  office  independ- 
ently of  the  will.*  It  depends 
upon  our  perception,  not  upon 
our  will,  whether  an  object 
shall  appear  either  white  or 
black.  It  depends  upon  our 
reason,  not  upon  our  will,  whe- 
ther a  proposition  shall  appear 
either  good  or  evil.  But  it 
depends  entirely  upon  our 
choice^  whether  we  shall  love 
either  a  white  or  a  black  object, 
either  a  true  or  false  proposi- 
tion, either  a  good  or  an  evil 
action.     Hence   we  intuitively 


1  Thess  iii.  5."  Inst.  B.  4.  ch.  1.  sec.  6.  "  In  the  mean  time,  the  Father  of 
lisj-hts  cannot  be  forbidden,  but  as  he  enlighteneth  the  bodily  eyes  with  the 
fci  ams  of  the  sun,  so  he  may  enlig-hten  our  minds  with  sacraments,  as  with 
a  brightness  set  mean  between.  Which  property  the  Lord  taught  was  ift 
his  outward  word,  when  in  the  parable  he  calleth  it  seed.  Mat.  xiii.  4^ 
**  As  we  say  that  from  seed  corn  both  springeth,  increaseth  and  groweth 
up  to  ripeness ;  why  may  we  not  say  that  faith  taketh  from  the  word  of 
iiod  both  beginning,  increase,  and  perfection  P* 

hutitution,  B.  4.  ch.  14.  ^ef.  10,  11*. 


*  See  Note  C.  at  the  end  of  this  chapter. 


176 


CALTINISM. 


CALVIN,  A 

itself  howsoever  it  be  cor.vey- 
ecl  to  us,  is  like  a  mirror  where 
faith  may  behold  God.  Whe- 
ther God  doth  therein  use  the 
service  of  man,  or  work  it  by 
his  own  only  power,  yet  he  doth 
always  show  himself  by  his 
word  unto  those,  whom  his  will 
is  to  draw  unto  him  :  wherefore 
Paul  defiueth  faith  to  be  an  obe- 
dience that  is  given  to  the  gos- 
pel.    Rom.  i.  5.'* 

Inst.  B.  3.  c/t.  2.  sec.  6. 


^«  We  deny  not  in  the  mean 
time  that  it  is  the  office  of  faith 
to  agree  to  the  truth  of  Grd, 
how  oftsover,  whatsoever,  and 
in  what  sort  soever  it  speaketh  : 
but  now  our  question  is  only, 
■what  faith  findeth  in  the  word 
of  the  Lord  to  lean  and  rest  up- 
on. When  our  conscience  be- 
holdeth  only  indignation  and 
vengeance,  how  can  it  but  trem- 
ble and  quake  for  fear  ?  And 
how  should  it  but  fiee  God, 
of  whom  it  is  afraid  ?  But  faith 
ought  to  seek  God,  and  not  to 
flee  from  him.  It  is  plain  there- 
fore that  we  have  not  yet  a  full 
definition  of  faith,  because  it  is 
not  to  be  accounted  for  faith  to 
know  the  nvill  of  God,  of  what 
sort  soever  it  be  :  but  what  if 
in  the  place  of  will,  whereof 
many  times  the  message  is  sor- 
T-owful    and     the    declaration 


ND  OTHERS. 

"  True  faith  is  not  only  a 
certain  knov/ledge,  whereby  I 
hold  for  truth  all  that  God  has 
revealed  to  us  in  his  word,butal* 
so  an  assured  confidence  which 
the  Holy  Ghost  works  by  the 
gospel,  in  my  heart ;  that  not 
only  to  others,  but  to  me  also, 
remission  of  sin,  everiasting 
righteousness,  and  salvation, 
are  freely  given  by  God,  mere- 
ly of  grace,  only  for  the  sake 
of  Christ's  merits." 

Heidtlbergh  Catechism^  Q. 
21. 

"  The  first  coming  unto 
God,  good  Christian  people,  is 
through  faith,  wereby  (as  it  is 
declared  in  th?^  last  sermon)  we 
be  justified  be/ore  God."  It 
is  to  be  observed,  "  First,  that 
this  faith  does  not  lie  dead  in 
the  heart,  but  is  lively  and 
fruitful  in  bringing  forth  good 
works.  Secondly,  that  without 
it  can  no  good  works  be  done, 
that  shall  be  acceptable  and 
pleasant  to  God." 

Homilies  of  the  Church  of 
England^  B.  1.  Art.  4.  p.art   1. 

Without  faith  "  can  no  good 
work  be  done,  acceptable  and 
pleasant  unto  God  ;  for  as  a 
branch  cannot  bear  fruit  of  it' 
self  saith  our  Sa>riour  Christ, 
except  it  abide  in  the  vi7ie  ;  so 
cannot  ye,  except  ye  abide  in 
me.  lam  the -vine.,  and  ye  are 
the  branches  :    he  that  abideth 


HOPKINSIAmSM. 


177 


HOPKINS,  A 

glory,  has  saving  faith.  "  There- 
fore men  must  have  an  obedi- 
ent, holy  disposition  of  heart, 
in  order  to  exercise  saving  faith. 
It  is  with  such  a  renewed  heart 
that  men  believe  unto  right- 
eousness." 

Syst.  Vol.  2/^4  to  12. 
"  III.  It  appears  from  the 
scriptures  that  love  is  implied 
in  saving  faith,  and  is  essential 
to  it  ;  so  that  where  there  is  no 
holy  love  there  is  no  true  faith-'* 
"  Faith  which  worketh  by  love.' 
(Gal.  V.  6.)  The  apostle  does 
not  here  say,  that  faith  luorketh 
love  or  /iroduces  it,  as  if  faith 
preceded  as  the  cause  of  love  ; 
and  that  love  is  connected  with 
faith,  and  follows  it,  as  the  cer- 
tain consequence  and  effect  of 
it.  But  he  says,  faith  worketh 
BY  love,  as  some  machines 
move  dij  wind  or  water,  springs 
or  weights.  He  asserts  that 
love  is  the  life  and  active  nature 
of  saving  faith.  By  this  it  is  a 
loving  active  faith  ;  love  being 
the  life  and  soul  of  it.-*  "  And 
now  abideth  faith,  hope,  love, 
these  three  ;  but  the  greatest 
of  these  is  love.  *  Love  is  the 
greatest,  as  faith  and  hope  are 
comprehended  in  love,  as  the 
active  nature,  life,  and  essence 
©f  them.'*     Love  is  the  very  es-* 


ND  OTHERS. 

know,  that  love  is  a  free,  volun- 
tary affection,  which  is  entirely 
distinct  from  every  natural  fa- 
culty of  the  mind.  It  is  neither 
^flower  nor  principle  t)f  action, 
but  rather  an  act,  or  exercise 
itself."  That  love  which  God 
requires,  and  which  fulfils  all 
the  demands  of  the  law,  "  is 
universal^  extending  to  being 
in  general,  or  to  God  and  all 
his  creatures.  *  The  right" 
eous  man  regardeth  the  life  of 
his  beast.*  The  primary  ob- 
ject of  true  benevolence  is  being 
simply  considered,  or  a  mere 
capacity  of  enjoying  happiness 
and  suffering  pain.  It  necessa- 
rily embraces  God  and  all  sen- 
sitive natures.'*  "  It  is  there- 
fore, the  nature  of  true  benevo- 
lence to  run  parallel  with  uni-» 
versal  being)  whether  uncrea- 
ted or  created,  whether  ration- 
al or  irrational  :  whether  holy 
or  unholy,"  ^'  True  love  is 
imfiartial.  It  regards  every 
proper  object  of  benevolence 
according  to  its  apparent  worth 
and  importance  in  the  scale  of 
being."*  "  True  love  is  not 
only  universal  and  impartial, 
but  disinterested.  Mercenary- 
love  can  never  form  a  virtuous 
character.  This  (icero  de- 
monstrates— and    all   dramati*;; 


See  Note  A,  at  the  end  of  the  oh^ptey, 
33 


178 


CALVINISM. 


CALVIX:,                                AND  OTKEES. 

dreadful,   we    put   kindness  or  in  me^  and  I  in  him^  he  bringeth 

■mercy?'*  forth  much  fruit :  for  without 

"  Truly,  so  we  snail  come  ?ne  yc  can  do  nothing'*    ''  Faith 

nearer  to  the  naiiire  of  faith,  giveth  life  to  the  soul ;  and  they 

For  we  are  then  allured  to  seek  be  as  much  dead  to  God  that 

God,  after  that  we  have  learned  lack  faith,  as  they  to  the  world 

that  salvalion  is  laid  up  in  store  v.liose  bodies  lacksoiils.    With- 

tvith  him  for  us  '*     "  Therefore  out  faith,  all  that  is  done  of  us 

there    needeth    a    promise    of  is  but  dead  before  God."  "True 

grace,  whereby  he  may  testify  faith  doth  give  life  to  the  works, 

that   he    is    our   merciful   Fa-  and  out  of  such  faith  come  good 

THER  ;  for  that  otherwise   we  wor^s,  that  be  very  good  works 

cannot  approach  unto  him,  and  indeed." 

upon    that   alone    the  heart  of  Horn.  C.England.  B.  I.  Jrt» 


man  may  safely  rest.  For  this 
reason,  commonly,  in  the 
Psalms,  these  two  things  mer- 
cy and  truth  do  cleave  together, 
because  neither  should  it  any 


S./iart  1. 

All  good  works  spring  from 
faith  in  Christ. 

12  and  13  Jrt.  C.  England, 

"  Moreover,  our  charitie,  (or 


thing  profit  us  to   know    that  love,)  and  our  workes   cannol 

God  is  true,  unless  he  did  mer-  please  God  if  they  be  done  of 

cifuliy  allure  us  unto  him  :  nei-  such  as  are  not  just :  wherefore 

ther  were  it  in  our  power  to  we  must  first  be  just,  before  we 

embrace  his  mercy,  unless  he  can  love  or  doe  any  just  workes. 

did  with  his  own  mouth  oiferk.  We  are  made  just  (as  we  have 

I^s.   Ix.    11.     I    have   reported  said  through  faith  in  Christ,  by 


*  Calvin  was  no  advocate  for  that  which  Is  dignified  with  th.e  title  of 
■^^  unconditional  submission  to  the  will  of  God.'*  Submission  to  the  divine 
will  is,  indeed,  the  indispensable  duty  of  every  rational  being  :  but  it  is  t& 
be  remembered,  that  we  are  not  required  to  submit  to  any  imaginarj/,  or 
hypothetical  character  of  Jehovah.  We  are  to  love  that  God  who  actu- 
ally exists,  and  possesses  the  character  attributed  to  him  in  the  holy  scrip- 
tures. We  are  to  submit  to  his  will,  who  has  revealed  himself,  the  Lo]d, 
tlic  Lord  God,  merciful  and  gracious,  long-suffering  and  abimdant  in  good- 
ness and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity,  transgres- 
sion and  sin,  and  that  will  by  no  means  clear  the  guilty."  This  is  a  defi- 
nite character.  To  this  God  sinners  must  yield  willing  obedience.  Did 
we  know  nothing  of  God,  but  his  justicey  we  might  submit,  but  it  would  be 
from  fear< 


HOPKINSIANISM. 


179 


HOPKINS,  AN 

scnce  of  faith.  "  True  fukh  v 
implies  a  right  taste  and  exer- 
cise of  heart,  which  can  be  no- 
thing but  love  ;  and  the  light 
and  discerning  which  is  essential 
to  faith,  implies  disinterested 
benevolence." 

Syst    Vol.  2./2.  13  ^0  17.* 

"  IV".  R^^pentance  comes  in- 
to the  nature  and  essence  of 
faith  " 

This  is  evident,  because, 
1.  The  scriptures  represent 
reoentance  as  necessary  in  or- 
der ty  pardon.  2.  Because 
"  forgiveness  of  sins  is  pro- 
mised to  repentance.'*  and 
"  3.  Because  faith  is  represent- 
ed in  the  scripture  as  the  only 
condition^  of  pardon  and  salva- 


D  OTHERS. 

vi'iters  acknowledge.'*  <<  This 
God  himself  maintains  in  his 
controversy  with  Satan,  about 
the  sincerity  of  Job.'*  It  is  al- 
so taught  in  the  1  Cor.  ch.  xiii. 
where  the  apostie  commends 
charity  as  seeking  not  her  own. 
This  true  love  is  the  fulfilling 
of  the  law,  because  it  conforms 
the  heart  to  that  God,  who  is 
love.  When  we  love  perfectly, 
we  are  fierfect  as  our  Father, 
who  is  in  heaven  is  perfect ;  and 
God  can  require  no  more  of 
man. 


*  The  Calvinists  believe  that  love  is  implied  in  faith,  as  a  consequence, 
or  fruit.  Instead  of  considering  love  as  a  machine  which  is  to  be  turned 
by  love,  as  by  wind  or  water,  they  compare  the  union  of  a  sinner  with  the 
Lord  Jesus  Christ,  to  an  ingraftment.  The  scion  must  be  inserted  into 
the  good  olive,  before  it  can  grow  ;  and  then,  *'  contrary  to  nature,"  the 
fruit  must  be  made  to  partake  of  the  excellency  of  the  tree,  instead  of  be- 
ing such  as  would  naturally  spring  from  the  nature  of  the  graft.  Natu- 
rally, the  fruit  is  of  the  description  of  the  bud,  with  which  the  vine  is  in- 
oculated ;  but  contrary  to  nature,  God  makes  us  partake  of  the  vine  ;  and 
after  the  spiritual  connexion  is  formed,  we  have  our  "  fruit  unto  holiness.' 


f  Calvinists  use  the  word,  condition,  in  a  different  sense.  They  say  that 
according  to  the  covenant  of  redemption,  the  atonement  was  the  only  con- 
dition of  pardon  and  salvation.  Faitli  is  represented  as  an  ijistrnmentt  or 
'means  of  uniting  us  to  Christ,  instead  of  a  condition  of  our  mystical  union 
with  the  Saviour.  By  faith  we  are  made  members  of  Christ's  body,  and 
so  soon  as  we  are  thus  connected  with  the  Head,  we  derive  spiritual  life, 
and  ability  to  love  and  act,  a.>  the  limbs  of  the  human  body  are  moved  by 
means  of  the  nci'vous  encrg-y  of  the  brain.  Before  the  mystical  union  is 
formed,  the  heart  cannot  palpitate  with  one  emotion  of  love. 


180 


CALYINISM. 


CALVIN,  AN 

thy  truth  and  thy  salvation,  I 
have  not  hidden  thy  goodness 
and  thy  truth.  Ps.  xxv.  20. 
Thy  goodness  and  thy  truth 
keep  me." 

Inst.  B.  3.  ch.2.$ec.  6. 

"  As  the  persuasion  of  the 
fatherly  love  of  God  is  not  fast 
rooted  in  the  reprobate,  so  do 
they  not  soundly  love  him  again 
as  his  children,  but  are  led  with 
a  certain  affection  like  hired 
servants.  For  to  Christ  only 
was  the  spirit  of  love  given,  to 
this  end,  that  he  should  pour  it 
into  his  members." 

B.  Z.ch.  2.  sec.  12. 

"  But  hereupon  hangeth  the 
chief  stay  of  our  faith,  that  we 
do  not  think  the  promises  of 
inercy  which  the  Lord  offereth 
to  be  true  only  in  others  beside 
us,  and  not  at  all  in  ourselves  : 
but  rather  that  in  inwardly  em^ 
bracing  them  we  make  them 
our  own."* 

B.  3.  ch.2.sec.  16. 

'^  We  make  the  foundation 
of  faith  to  be  the  free  promise 


D  OTHERS. 

the  meere  grace  of  God,  who 
doth  not  impute  unto  us  our 
sinnes,  but  imputeth  unto  us 
the  righteousnesse  of  Christ, 
yea  and  our  faith  in  Christ  he 
imputeth  for  righteousnesse 
unto  us  Moreover  the  Apos- 
tle doth  plainly  derive  love 
from  faithf  saying,  the  end  of 
the  commandmeiit  is  love.,  jiro- 
ceeding  from  a  pure  haert,  a 
good  conscience^  and  a  faith  un- 
feigned. 

Latter  Con.  Helvetia.,  ch  15. 
"  And  this  faith  is  the  meere 
gift  of  God,  because  God  alone 
of  his  power  doth  give  it  to  his 
elect,  ficcording.  to  measure, 
and  that  when,  to  whom,  and 
how  much  he  will,  and  that  by 
his  holy  Spirit,  through  the 
meanes  of  preaching  the  gospel, 
and  of  faithfuil  prayer.  This 
faith  hath  also  her  increases, 
which  unlesse  they  were  like- 
wise given  of  God,  the  apostle 
would  never  have  said,  Lord  in^ 
crease  our  faith. ""^  "  Faith  Com- 
eth by  hearing,  and  hearing  by 


*  The  Hopkinsians  say,  that  we  must  love  God,  without  any  view  to 
the  application  of  divine  mercy  in  our  ov/n  case.  We  must  love  the  ab- 
stract character  of  God,  The  Calvinists  affirm,  that  we  do  not  know  what 
God  is  in  himself,  so  as  to  believe  in  him  and  love  him,  any  farther  than  he 
has  revealed  himself  by  his  wox'd  and  vi^orks.  The  whole  character  of  God, 
which  is  exhibited,  is  the  object  of  rehg'lous  regard ;  and  there  is  no  reason 
for  abstracting'  one  attribute,  mpre  than  another,  and  then  requiring-  that 
ihe' sinner  shall  submit  to  a  maimed  Deity.  The  question  is,  "do  you  love 
i-hat  CJod,  who  has  tnercy,  for  one  of  his  perfections  ?"  It  is  Jiot  an  unhn^ct^ 
t  liaracter,  or  will,  v^'hicli  demands  faith  or  submis.^jon. 


ilOPKINSIANISM. 


181 


HOPKINS,  AND  OTHERS. 

«ion  by  Christ."     "  From  these         "  It   appears  from   express 
premises  it  follows,  that  saving    declarations  of  scripture,  that 
faith   and    repentance   are  not    love  answers  the  full  demand  of 
two  distinct  exercises,  but  im-    the  law." 
ply  and   include    each  other." 
*'  What  Murk    calls  believing^ 
Mark  xvi.   16    Luke  calls  re- 
jientance^  Luke  xxiv.  47"  Acts 
XX.  21.   Mark\.  15.  Mat,  xxi. 
32,  and  Acts  xxvi.  20.  arc  quo- 
ted to  prove,  that  such  a  re- 


"  It  is  the  nature  of  true  love 
to  make  us  feel  and  act  in  every 
respect,  just  as  God  requires," 
If  we  love  God,  we  shall  love 
our  neighbour,  love  God's  su- 
preme and  universal  dominion, 
love    to   pray,    and   delight   in 


pentance  as  includes  saving 
faith  precedes  the  proper  ex- 
ercise of  faith  in  Jesus.  "  As  obeying  all  the  commandments, 
repentance  towards  God  is  put  Love  will  lead  us  to  believe  on 
first,  so  it  takes  place  in  the  the  Lord  Jesus  Christ;  for  faith 
mind  first,  in  the  order  of  na-  worketh  by,  [or  rather,  isiuork- 
ture,  and  precedes  faith  in  Je-  ed  by]  love.  It  is  the  "  natu- 
sus  Christ."  ral  tendency  of  love^  to  produce 

"  Evangelical    repentance,"  every  virtuous  feeling  and  ac- 

however,  or  repentance  for  sins  tion^*     "Love  restrains  men 

against  Christ  and  the  gospel,  from    every  thing  which  God 

and  for  the   great  sin  of    un-  forbids."     In  short  neither  the 

belief,  ^'  is  not  prior  to  faith  in  law  nor  the  gospel,  requires  any 

Christ."  thing  but    love.      All  obedi- 

Vol.  2.  /2.  17 — 28.  ence  consists  in  the/iositive  ex- 

V.  The  whole  of  evangelical  ercises  of  true  love  ;  and  all 
obedience  is  included  in  saving  disobedience  in  \.\\t positive  ex- 
faith.     "  Saving  faith  does  not  ercises  of  false  love,  or  selfish- 


*  The  most  consistent  metaphysicians  will,  unguardedly,  speak  at  times, 
the  language  of  common  sense,  in  opposition  to  their  own  fine-spun  theories. 
Dr.  Emmons  has  taught,  repeatedly,  that  there  is  no  such  thing  as  2i princi- 
ple of  goody  which  produces  good  volitions,  because  all  volitions  are  imme- 
diately created.  Here,  however,  he  speaks  of  the  natural  tendency  of  love 
to  produce  •virtuous  feelings  and  actions.  Does  he  now  consent  that  love  is  a 
principle,  which /?;-oc/«ces  holy  volitions  ?  Or  does  he  intend  to  affirm,  wliat 
]ie  has  denied,  that  one  good  exercise  produces  another  P  Common  sense 
'vll',  no'V  and  ^h-i^n,  belle  specvilation  ! 


182  CALYINISM. 

CALVIN,                          AND  OTHERS. 

of  God,  because  faith  properly  the  word  of  God.  And  in  another 

stayeth  uponit."     "Fuithseek-  pace  he   wilieth  men   to   pray 

€th  for  life  in  God,  which  is  not  for  faith.     And  the  same  also 

found  in  commandments  or  de-  calleth     faith     ponverful^     and 

clarations   ot  penalties,  but  in  that  sheweth   it  selfe  by    love, 

the   promise  of  mercy,  and  in  Gal.  v.  6.'* 

no  other  promise  but  such  as  is  Latter  Con.  Helvetia,  ch    16. 

freely  given."     "  The  faithful  The  last  quoted  chapter  also 

do  every  way  embrace  and  re-  says,  that  we  are  "  created  or 

ceive  the  word  of  God,  but  we  regenerated  through  faith." 

apiK)int  the  promise   of  mercy  "  Now  we  attaine  unto  these 

to  be  the  proper  mark  of  faith.'*  so  divine  benefits)  and  the  true 

B.  3.  ch.  2.  sec.  29.  sanctification    of  the   Spirit  of 

"  We   are    regenerated    by  God,   by  faith,    (which  is  the 

faith."     *'  Now  it  ought  to  be  meere  gift  of  God,  not  by  any 

out   of   question,   that   repent-  either  our  strength,  or  merits  :) 

ance  doth  not  only  immediately  which  faith  being  a  sure  and  un- 

follow  faith,  but  also  spring  out  doubted  substance,  and   laying 

of  it''  *  hold  on  things  to  be  hoped  for 

"  As  for  them  that  think  re-  from  the   good    will    of   God, 

pentance  doth  rather  go  before  doth  send  out  of  it  sclfe  chari- 


*  Before  we  believe  the  testimony  of  God,  we  cannot  be  sensible  of  our 
lost  estate  ar.d  vile  character.  Until  we  believe  the  law  of  God  to  be 
holy,  just  and  pjood,  we  shall  not  believe  ourselves  justly  condemned. 
Untd  we  firmly  believe,  that  the  threatenings  of  G(id  are  t)ue,  we  shall  be 
insensible  to  them,  and  have  no  will  to  escape  from  impending  wrath. 
We  must  also  believe,  that  the  promises  of  God,  are  ail  "yea,  and 
amen,'*  before  we  shall  trust  in  them.  An  unbeliever  cannot  hate  wliat 
he  neither  sees  nor  beheves  to  be  a  crime  :  nor  will  sin  become  odi*- 
ous  to  any  person,  before  he  believes  the  testimony  of  God,  concerning 
its  odious  nature.  How  then,  can  a  man  repent,  or  perform  any  good 
work,  before  he  firmly  believes  ?  In  that  very  moment  in  which  any  one  be- 
lieves, he  may  have  an  evangelical  conviction  of  sin,  haired  of  it,  and  a  de- 
sire to  forsake  it,  bat  never  before.  Repentance  is  an  act  of  tl)e  believer 
in  putting  off  the  old  man  of  sin,  which  implies  regret  at  the  past,  which  he 
belitTics  to  have  been  evil ;  and  a  desire  to  do  no  more  what  he  believes  to 
be  evil,  together  with  a  sincere  resolution  to  deny  all  ungodliness.  Gratitude, 
love,  and  hope  are,  in  like  manner,  dependent  on  f  iitli  for  existence.  But 
faith  which  produces  not  these  good  works,  is  no  bettor  tlian  the  faith  of 
devils.    In  many  instances  it  is  not  so  good,  for  thsy  believe,  ai;d  trembh. 


HOPKINSIANISM. 


18^ 


HOPKINS,                        AND  OTHERS. 

j^2rorf«c<?  obedience,  or  the  latter  ness.     *'  If  love  is  the  fulfilling 

flow  from  the   former,   as  the  of  the   law,  then  a  good  heart 

effect  from  the  cause  ;  but  faith  consists  in   love."     Only  sepa- 

itself  is  evangelical  obedience,  rate  the  exercises  of  love  from 

and    cannot    be    distinguished  a  good  heart,  and  there  will  be 

from  it."  no  good  heart  left      "  If  a  good 

Sysl.    Vol    2   fi.  28.  heart   were  distinct  from  love, 

"  The  various  christian  exer-  then  we  could  form  a  clear  idea 
cises,  which  are  denoted  by  dif-  of  it  distinct  from  love.  But 
ferent  names  in  scripture,  and  whenever  we  think  of  a  good 
commonly  called  christian  gr a-  heart,  either  in  ourselves  or  in 
<:es^  are  not  in  themselves  so  others,  we  think  of  kind,  tender, 
distinct  and  different  as  not  to  benevolent  feelings,  or  the  ex- 
imply  each  other."*  ercises  of  pure,  divine  love. 
Vol.  2.  p,.   56.  And  it  is  out  of  our  power  to 

"  Right  views  and  exercises  conceive  of  a  good  heart,  which 
of  heart,  respecting  God,  con-  is  not  wholly  composed  of  good 
sidered   as   being   what   he    is  affections,  or  the  genuine  feel- 
in  himself,4s  love,  considered  ings  of  true  benevolence." 
in  the  general  nature  of  it,  as  Emmons^ p.  249  to  263- 
consisting    primarily   in   disin- 
terested benevolence,  and  com- 
prehending all  holy  love.    This 
is   q:enerally  meant  perhaps  by 
love,  when  spoken  of  in  scrip- 
ture, in  distinction  from  otlier 
graces,    such    as   faith,    hope, 

Sec.  and  is  the  root  and  essence  "  Some  suppose,  that  a  good 

^f  all  right   exercises   of  the  heart  essentially  consists  in  a 

heart  "  good  firincifile^  taste,  or  relish, 

Vol.  2.  fi.  38.  which  is  totally  independent  of 

"  Repentance,    faith,  hope  the  will.     They  imagine   that 

and  every  christian  grace,  may  Adam  was  created  with  such  a 

all   be   comprised  in  the  same  good  principle,  taste  or  relish  ; 

exercise  of  heart."  They  "  are  which  was  the  source  of  all  his 

really  love  diversified,  with  re-  holy  exercises  and  actions,  be- 


*  See  Notes  B.  J^^d  C.  sit  the  end  of  tliis  chapter. 


184 


CALVINISM. 


CALVIN,  AN 

faith  than  flow  or  sprinc^  forth 
of  it,  as  a  fruit  out  of  a  tree, 
they  never  knew  the  force  there- 
of, and  are  moved  with  too 
weak  an  argument  to  think  so." 
B.  3.  ch,  3.  sec.  I. 
"  Christ,  (say  they)  and  John 
in  their  preachings  do  first  ex- 
hort the  people  to  repentance, 
(^Matt.  iii  2.)  and  then  they  after- 
wards say  that  the  kingdom  of 
heaven  is  at  hand.  {Matt.iu.  7.) 
Such  commandment  to  preach 
the  apostles  received,  such  or- 
der Paul  followed,  as  Luke  re- 
porteth.  Acts  xx.  21.  But 
while  they  superstitiously  stick 
upon  the  joining  together  of 
syllables,  they  mark  not  in  what 
meaning  the  words  hang  toge- 
ther. For  when  the  Lord 
Christ  and  John  do  preach  in 
this  manner  :  repent  ye,  for 
the  kingdom  of  heaven  is  come 
near  at  hand  :  do  they  not  fetch 
the  cause  of  repentance  from 
mere  grace  and  promise  of  sal- 
vation ?  Therefore  their  words 
are  as  much  in  effect  as  if  they 


D  OTHERS. 

tie,  and  then  very  excellent 
fruits  of  all  vertues." 

Former  Con,  Helvetia^  ivrit- 
ten  A.  D.  1536. 

"  Aixiong  good  workes  the 
chiefest,  and  that  which  is  the 
chiefest  worship  of  God,  is 
faith,  which  doth  bring  forth 
many  other  vertues,  which 
could  never  be  in  men,  except 
their  hearts  had  first  received 
to  beleeve.  How  shall  they 
call  on  him  in  ivhom  they  doe  not 
beleeve  P*  So  long  as  mens 
mindes  are  in  doubt,  whether 
God  heareth  them  or  not,  so 
long  as  ever  they  think  that 
God  hath  rejected  them,  they 
doe  never  truely  call  upon  God. 
But  when  as  once  we  do  ac- 
knowledge his  mercy  through 
faith,  then  we  flie  unto  God,  we 
love  him,  we  call  upon  him, 
hope  in  him,  looke  for  his  helpcj 
obey  him  in  afflictions,  because 
we  doe  now  know  our  selves  to 
be  the  sonnes  of  God.'* — 
"  These  services  doth  faith 
bring  forth.     Very  well  there- 


*  Wit  SI  us,  a  distinguished  Calvinist,  in  treating  of  faith,  says,  that  it  is 
a  gift  of  God,  produced  by  the  external  preaching  of  the  word,  and  the 
internal  teaching  of  the  Holy  Ghost,  which  pre&upposes  kno'wledge,  im- 
plies assent  to  the  testimony  of  God,  and  is  followed  by  love,  and  the  other 
christian  graces.  Something  must  be  hio-iun,  according  to  the  Calvinistic 
plan,  as  the  object  of  faith  ;  and  according  to  the  Hopkinsian  scheme,  as  the 
^native  in  vienv  of  luhich,  the  holy  volition  sh:di  be  produced.  The  former 
says  that  the  mercy  of  God  in  Christ  must  be  known  ;  and  the  latter  con- 
tends that  the  least  portion  of  moral  beauty  is  sufficient,  for  the  object,  in 
view  of  which,  the  love  of  being  in  gener.a]  -jhall  be  creaucL 


HOPKINSIANISM. 


185 


HOPKINS,  AND  OTHERS. 

spect  to  the  objects  and  opera-  fore  the  fall.  And  upon  this 
tionsofit.  io-ye  is  often  men-  ground  they  suppose,  that  re- 
tioned  in  the  scriptures  as  in-  generation  consists  in  implant- 
tending  the  whole  of  christian  ing  a  new  principle,  taste  or 
holiness."  "  And  hojie  is  used  relish  in  the  mind,  which  is  the 
to  express  the  whole  of  saving  source  of  all  the  holy  exercises 
faith.'*  of  the  subject  of  grace.     But 

this  sentiment  is  totally  repug- 
nant to  the  law  of  love.  This 
law  requires  no  such  principle 
of  holiness,  but  holiness  itself. 
The  law  requires  nothing  which 
is  firevious  to  love,  but  love  it- 
self," 

E?nmons,fi.M5, 


DEFINITION. 

"  Saving  faith  is  an  under- 
standings cordial  receiving  the 
testimony  concerning  Jesus 
Christy  and  the  way  of  salvation 
by  him  ;  in  which  the  heart  ac- 
cords and  conforms  to  the  gos* 

iieir 

By  St,  Vol.  2.  p.  39. 


"  Some  suppose,  that  sinners 
are  passive,  in  having  a  new 
heart,  or  in  becoming  real 
saints.  But  if  a  new  heart  does 
not  consist  in  Si /irinci/ile  of  ho- 
liness, but  in  the  exercise  of 
holiness,  or  true  benevolence  ; 
then  the  sinner  may  be  as  cc- 
tive  in  beginning  to  be  holy,  as 
in  continuing  to  be  holy." 

JS7nmons, /i.  267, 


ILLUSTRATION.  This  lovc,  and  consequently 

1.  The  things  which  the  gos-    faith,  repentance  and  hope,  are 

pel  contains  are  matter  of  pure    the  gift  of  God,  because  he  cre- 

revelation.     2.  The    gospel  is    ates  the  holy  exercises  of  love. 

a  testimony,    concerning  God  Emmonsy  Ser,  10, 

24> 


186 


CALVINISM. 


CALVIN,  A 

had  said,  because  the  king,'dom 
of  heaven  is  come  near  at  hand, 
therefore  repent  ye.'* 

B.  3.  ch.  3.  sec.  2. 
"  Where  they  comprehend 
faith  under  refimtance^  it  dis- 
agreeth  with  that  which  Puul 
saith  in  the  Acts,  that  he  testi- 
fied to  Jews  and  Gentiles,  re- 
pentance unto  God  and  faith 
in  Jesus  Christ,  where  he  reck- 
oneth  repentance  and  faith  as 
two  diverse  thini^s.  What 
then  ?  Can  true  repentance 
stand  without  faith  ?  No  :  but 
though  they  cannot  be  separa- 
ted, yet  they  must  be  distin- 
guished. As  faith  is  not  with- 
out hope,  and  yet  faith  and  hope 
are  diverse  things  ;  so  repent- 
ance and  faith,  although  they 
hang  together  with  one  perpe- 
tual bond,  yet  they  rather  should 
be  conjoined  than  confounded." 
B.  3.  ch.  3.  sec.  5.* 
Faith  is  the  gift  of  God  ;  {B. 
i.ch  7.  sec.  5. B  2.  ch.  3.  sec.  8.) 


ND  OTHERS. 

fore  said  Ambrose,  '  Faith  f3 
the  mother  of  good  will,  and 
of  just  dealing." 

Con.  Auspurge. 

"  Repentance  unto  life  is  a 
saving  grace,  wrought  in  th& 
heart  of  a  sinner  by  the  Spiiit, 
and  word  of  God,  whereby  out 
of  the  sight  and  sense,  not  on- 
ly of  the  danger,  but  also  of 
the  filthiness  and  odiousne^s  of 
his  sins,  and  upon  the  t.ppre- 
hension  of  God's  mercy  in 
Christ  to  such  as  are  penitent, 
he  so  grieves  for,  and  hates  his 
sins, as  that  he  turns  from  them 
all  to  God,  purposing  ancJ  en- 
deavouring constantly  to  waik 
with  him  in  the  ways  of  new 
obedience." 

Larger    Cat.    Q    76.    Con.  C. 
Scot.  Con,  P.  C   U.  S.  and  Say. 
Plat.  ch.    15.  sec.  1,  2. 

All  good  works  are  the  fruits^ 
as  well  as  the  evidences  of  faith. 

Con.  P.  C  U.  S.  Con.  C  Scot, 
and  Say.  Plat.  ch.  16.  sec  2. 


*  "  The  gospel  presents  a  faithful  testimony  to  be  believed,  exhibiting 
an  amiable  object  to  be  lovecly  and  good  things  to  con  e,  to  be  hoped  for. 
Faith  respects  the  truth  of  the  testimony  ;  love  what  is  amiable  in  it ; 
and  HOPE  the  good  things  in  prospect."  Lathrop  on  Ephesians. 

It  has  been  said,  that  calling  upon  the  name  of  the  Lord  is  faith.  Is  it 
not  rather  a  proof  that  faith  already  exists  ?  Who  calls  upon  one,  in  whom 
he  does  not  believe  ?  Who  asks  for  micrey,  where  he  does  not  believe  tha^ 
any  mercy  is  to  be  found  ?  Again,  it  has  been  said,  that  seeking  the  Lord  is 
faith.  But  who  seeks  any  temporal  or  spiritual  good,  which  he  does  not 
believe  to  exist  ?  l!  is  also  said,  that  love  is  faith.  But  who  loves  an  ob- 
ject which  he  do#s  not  previously  believe  to  be  lovely  I  < 


HOPKINSIANISM. 


18' 


HOPKINS,  AN 

and  the  thint^s*  vvhich  he  has 
clone  for  us,  unci  the  good  things 
which  he  hus  freely  offered  to 
all.  3.  The  gospel  represents 
man  as  infinitely  guilty  and 
miserable,  as  wholly  undone, 
helpless  and  lost,  and  tiliogether 
dependent  on  the  Redeemer  for 
that  help  and  grace,  of  which  he 
is,  and  ever  will  be,  infinitely 
unworthy.  Now  to  manifest  a 
right  disposition  towards  all 
these  truths,  which  are  exhibit- 
ed, presupposes  disinterested 
benevolence,  which  is  believing 
inthem;   vvhich  is  holiness. 

Vol,  2.  40(/i  to  A^^t/ipage. 


IMPROVEMENT.* 

From  tnis  view  of  faith  we 
learn,  1.  That  many  have  been 
mistaken     in    supposing    that 


D  OTHERS. 

"  It  is  agreeable  to  the  na- 
ture of  virtue  or  true  holiness 
to  be  created  The  volitions  or 
moral  exercises  of  the  mind  are 
virtuous  or  vicious,  in  their  own 
nature^  without  the  least  re- 
gard to  the  cause,  by  which 
they  were  produced.  This  is 
apparent,  upon  the  principles 
of  those,  who  deny  the  pussi- 
biiity  of  created  holiness." 

£/nmo7iS)p.  279, 


It  would  be  selfishness  and 
sin  to  love  God  for  this  reason, 
that  he  first  loved  us.  Faith, 
and  every  christian  grace  musi; 
consist  in  disinterested  love. 
«  We  love  him  because  he  first 
loved  us  :  that  is,  had  he  not 
been  first  in  his  love,  and  o/ien- 
ed  a  ivay  for  our  reconciliation, 
by  sending  his  Son  to  be  the 
propitiation  for  our  sins,  and  by 


*  The  Calvhiists  teach,  that  saving  faith  is  iiehher  a  speculative  assent 
to  truth,  nor  a  temporar)  faith,  nor  a  fanaticai  ptisu;  Sion,  nor  the  fa. ih  of 
miracles,  nor  the  faith  of  devils,  nor  a  m*  t^pli}  sic-al  fuith.  They  admit  also^ 
that  no  man  can  know  hinself  to  be  a  believei-,  until  he  has  evidence  from 
the  existence  of  the  fruits  of  faith  in  his  affections  and  hfe  T.  ey  affirm> 
ho  .vevei",  tliat  the  sinner's  warrant  to  believe  in  Christ,  does  not  unse  trora 
his  warrant  to  6t7ie=D(?  that  he  is  a  believer.  T.iis  w<,uld  be  the  sau.e,  as  to 
require  him  to  believe  before  iie  believed,  tiiat  he  might  teel  autl.onzed  to 
trust  his  guilty  souL  lo  the  Saviour.  The  sinner  misxfrst  beheve,  before 
he  can  have  any  evidence  of  his  faith.  It  is  icilc ,  tlitreoie,  to  pretend 
as  many  do,  that  the  sinner  must  first  love  God,  b(  h  rt  he  f  i.n  have  any 
warrant  to  believe  in  the  Saviciir.  The  promise  is  a  warrant ;  and  ou? 
love  an  evidence  for  faith. 


188 


CALVINISM. 


CALVIN,                            AND  OTHERS, 

which    proceedeth   from  elec-  "  We  believe  that  this  true 

tion  :    (B.   3.  c/i.  22.   sec.   10.)  f^^ith  being  wrought  in  nian  by 

which  is   founded  on  the  pro-  the  hearing  of  the  word  of  God, 

mise  of  mercy  :    (B.  3.  ch.  2.  and  the  operation  of  the  Holy 

sec.  29.)  which  followeth  teach-  Ghost,    doth    regenerate     and 

ing  :  {B.  3.  ch.  2.  sec,  6.)  which  make  him  a  new  man,  causing 

is  the  root  of  all  good  things  :  him  to  live  a  new  life,  and  free- 

(B.  4.  ch.  13.  sec.  20)  which  ing  him  from  the  bondage  of 

changes  the  whole  man  ;  (B.  3.  sin"     This  is  «  such  a  faith  as 

ch.  3.  sec.    1.)   which  breedeth  is  called  in  scripture  a  faith  that 

repentance  :  (B,  3.  ch.  3.  sec.  1.)  worketh  by  love,  which  excites 

which  engendereth  love  :    (B.  a  man  to  the  practice  of  those 

3.ch.2.sec.  41.)  and  which  is  good  works,   which    God    has 

joined  with  hope.    (B.  3  ch.  2.  commanded    in     his     word.— 

sec.  42.)     "  The  beginning  of  Which  works,  as  they  proceed 

v/illing   and  doing    well  is  of  from   the  good  root    of   faith, 


faith/' 


B.  3.  ch.  2.  sec.  8. 


are  good  and  acceptable  m  the 
sight  of  God."  "  It  is  by  faith 
in  Christ  that  we  are  justified, 
even  before  we  do  good  works  : 
otherwise  they  could  not  be 
good  works,  any  more  than  the 
fruit  of  a  tree  can  be  good,  be- 
fore the  tree  itself  is  good." 

Con.  a.  D.  C.  Art.  24. 


«  Godliness  I  call  a  rever- 
ence of  God,  joined  with  love 
of  him,  which  is  procured  by 
knowledge  of  his  benefits. 
For  men  will  never  with  will- 
ing obedience  submit  them- 
33elve3  to  God,  until  they  per- 
ceive that  they  owe  all  things  to 


"  We  beleeve  that  we  who 
by  nature  are  the  servants  of 
sin,  are  regenerated  unto  a 
new  life,  by  meanes  of  this  same 
faith  ;  and  by  this  faith  we  re- 
ceive grace  to  live  holily,whiles 
we  do  embrace  that  evangeli- 
call  promise,  that  the  Lord  will 
give  unto  us  the  Holy  Ghost." 
French  Con. 

^'  By  faith  is  signified  a  con- 
fidence, resting  in  the  Sonne  oi 
God  the  Reconciler,  for  whom 


HaPKINSIANISM. 


189 


HOPKIKS,                             AND  OTHEIIS. 

faith  consists  in  believing  that  his  spirit  regenerated  us  unto 
our  sins  are  forgiven,  that  Jesus  holy  disinterested  love,  to  which 
died  for  iis^  and  that  ive  shall  be  the  unrenewed  heart  is  an  utter 
saved.     Men  mw^ijirst  repent  stranger  :  had  he  not  thus  first 
and  believe,  in  order  to  pardon,  loved  us,  and  done  all  this   for 
That  is  not  saving  faith,  which  us,  we  should  never  have  known 
consists  in  speculative  belief  of  what  true  disinterested  love  is." 
the  truth,  or  which  includes  the  We  love  him,  because  he  crea- 
idea  of  meritorious  works,  or  tively  caused  us  ioXovQlmn. 
which  can  be  separated  even  in  Hofikins*   SysteiUy    Vol.  1.  //. 
theory  from  evangelical  obedi-  564.  Einmons^  Springy  and  Jill- 
ence,  or  which  precedes  rege-  Uams^  fiassinu 
Deration  and  the  existence  of  a 
new  heart  of  love.     2.  We  learn 
why  faith  is  represented  as  a 
duty  ;  because  it  is,  in  its  own 
nature,  universal  obedience.    3. 
The  interests   of  holiness  are 
secured  by  this  faith.     4.  Ac- 
cording to  this  representation  It  is  requisite,   to  the  exist- 
of  faith,    Paul  and  James  are  ence  of  faith,  and  of  every  other 
perfectly   consistent.      5.    We  saving   grace,  that    the  sinner 
learn  why  pardon  and  salvation  should  have  such  a  disposition, 
are  promised  to  the  least  degree  as  implies  a  willingness  to  be 
of  true  holiness.     6    We  may  damned  for  the   glory  of  God. 
see  how  saving  faith  is  the  gift  u  He  therefore    cannot   know 
of    God  ;    faith    is  the  gift  of  that  he  loves  God  and  shall  be 
God,    as    holiness  is  his    gift,  saved,  until  he   knows  that  he 
because  they  involve  each  other,  has  that  disposition,  which  im- 
and  are  really  the  same."*  plies  a  willingness  to  be  damn- 


"•"Saving  Faith,  the  nature  of  which  we  are  now  to  explain,  is  not 
some  one  single  action  or  habit  of  the  soul  ;  nor  ought  it  to  be  restricted  to 
one  fiiculty  of  the  mind  alone,  but  is  a  certain  aggregate,  consisting  of  va- 
rious exercises,  diffusing  their  influence  in  turn,  without  confusion,  and  by 
a  grateful  combination  mutually  co-operating  :  it  imports  a  cliange  of  the 
whole  man ;  is  the  fountain  of  the  whole  spiritual  life ;  and  finally,  is  the  holy 
and  curiously  inwrought  work  of  the  soul  towards  God  in  Christ.  With 
difficulty  therefore,  can  its  extensive  meaning  be  distinctly  comprehended 
under  anv  one  expression."' 


190 


CALVINISM, 


CALVIN,  AND  OTHERS'. 

him  ;  that  they  are  nourished    we  are  received  and  doe  please 


by  his  fatherly  care  ;  that  he  is 
to  them  the  author  of  all  good 
things,  so  that  nothing  is  to  be 
sought  elsewhere  than  in  him. 
Yea,  they  will  never  yield  them- 
selves truly,  and  with  all  their 
heart  wholly  to  him  unless  they 
assuredly  believe,  that  in  him  is 
perfect  felicity  laid  up  for 
them.'* 

B.  1.  ch.  2.  &ec.  I. 


God." 

Con.  Saxony. 
"  No  man  can  love  God  above 
all  things,  and  worthily  imitate 
him,  but  he  which  doth  indeed 
know  him,  and  doth  assuredly 
looke  for  all  good  things  from 
him.'*  "  By  this  faith  we  are 
borne  ag  ane,  and  the  image  of 
God  is  repaired  in  us.  By  this 
faith,  whereas  we  are  borne  cor- 
rupt, our  thoughts,  even  from 
childhood,  being  altogether 
bent  untoevill,  we  become  good 

and  upright.** 

Con.  Sueveland. 


"  It  skould  not  however,  seem  wonderful  to  any  one  that  we  embrace  so 
much  in  the  name  of  one  Christian  virtue.  For,  as  when  one  says  lifty  he 
designates  by  that  one  word  that  wlucU  d.ffuses  itself  through  his  whole 
soul,  and  every  one  of  his  facu.tics,  and  which  is  both  communicated  to  his 
body  :.nd  extends  itself  to  all  the  actions  of  the  livincj  person  ;  io  when  we 
say,  ya?f/i  we  would  signify  by  that  teriTi,  that  v.hich  ir,  the  very  prolific 
fountain  of  the  whole  spiritual  life,  vhich  pervades  all  ihe  faculties,  and  is 
appropriate  to  those  who  are  to  be  united  with  Chiist,  ar.,d  so  to  be  made 
alive.  10  be  sanctified,  to  be  blessed." 


**  There  are  many  actions,  as  well  in  iiatural  as  in  tnoral  things,  whicli, 
according  to  almost  universal  consent,  extend  themselv^^s  through  the 
vvho^e  soul,  and  cannot  suffer  themselves  to  be  restricted  to  any  one  faculty. 
In  natural  thinp^s,  theie  is  free  choice,  wliich  so  far  as  it  is  a  choice,  is  re- 
ferred to  the  under  St  andi7ig  ;  but  so  far  as  it  is  free,  rather  to  the  ivill  :  so 
that  as  Bernard  somewhere  says,  '  a  man  is  free  to  himself,  on  account  of 
his  will ;  a  decider  to  himself,  because  of  his  reason.*  In  -moral  things 
there  is  the  image  of  God,  and  origin^il  righteousness,  vi^hich  are  to  be  pla- 
ced neither  in  the  intellect  alone,  nor  in  the  will  alone  ;  but  which  each  fa, 
culty,  of  its  own  right,  challenges  to  itself." 

Witsii  in  Sj/mbqlum'  Exercitatio  III,  Cap.  2,  3,  4, 


HOPKINSIANISM.  191 

HOPKINS,  AND  OTHERS. 

Holiness  consists  in  right  ex-  ed,  if  it  be  not  most  for  the  glo- 

ercises,  and  they  are  created  by  ry  of  God  that  he  should  be  sa- 

God      Wherefore,  faith  is  the  ved.'* 

gift  of  God.  T¥tst*s  Life  of  Hopkins,  fu 

System,  Vol.  2.  fi.  40  to   53.  150.* 


*  The  doctrines  of  Hopkins  are  utterly  repugnant  to  all  such  represen- 
tations of  the  nature  of  love,  and  faith,  as  are  contained  in  the  preceding 
page  of  Calvinism.  In  his  dialogue,  between  a  person  whom  he  calls  a 
Calvinist,  and  another,  denominated  a  Semi-Calvinist,  he  attempts  to  prove 
that  Paul  was  actually  willing  to  be  damned  for  his  countrymen.  Paul,  he 
says,  was  actuated  by  tlie  love  of  being  in  general;  and  if  the  salvation  of 
his  brethren  tlie  Jt  \vs,  was  a  greater  good  than  his  everlasting,  personal 
fehcit\,  he  was  willing  to  be  accursed  from  Christ,  if  his  rejection  rr.ight 
be  iheir  reconciliation.  Hence  he  argues,  that  all  good  men  must  pos- 
sess he  sirae  kind  of  disinterested  benevolence,  which  dwelt  in  the  great 
apostle. 

"  God  has  revealed  it  to  be  his  will  to  punish  some  of  mankind  for  ever. 
You  know  not  but  you  are  one  of  them.  Whether  you  shall  be  saved  or 
damned  depends  entirely  upon  his  will :  and  supposing  he  sees  i:  most  for 
his  i^lory,  and  the  general  good,  that  you  sViould  be  damned,  it  is  cer'ainly 
his  will  that  you  should  be  damned.  On  this  supposition,  then,  you  ought 
to  be  willing  to  be  damned  ;  for,  not  to  be  willing  to  be  damned,  in  this 
ease,  is  opposing  God's  will,  instead  of  saying,  thy  luill  be  done." 

Life  if  Ho jj kins,  p.  151. 

"  Without  which  submission  it  is  impossible  a  man  should  be  saved.'* 
^'  S  )  there  is  no  other  way  for  us,  not  to  turn  enemies  to  God  ourselves,  but 
to  be  willing  that  some  of  our  fellow  men  should  be  enemies  to  him  for 
€ver."  "  But  as  soon  as  we  cease  to  be  thus  willing  to  be  given  up  to  sin, 
Ve  are  given  up,  and  turned  enemies  to  God  and  all  good." 

Life  of  Hopkins,  p   151,  1^6,   157. 

See  N«te  D.  at  the  end  of  the  ciiapter. 


192  ON  THE   LOVE    OF 


NOTE  A. 


OJ\r  THE  LOVE  OF  BEIjYG  IJ\'  GEJ\*EJ2AL. 


The  Hopkinsian  writers  are  excessively  fond  of  the  science 
of  abstraction  They  have  certainly  displayed  much  ingenuity 
in  their  attempts  to  reduce  all  things  to  their  first  principles. 
But  it  is  thought  by  their  opponents,  ih-^t  scriptural  doctrines  are 
not  the  proper  materials  for  chemical  experiments,  and  chemical 
decomfiosition.  The  word  of  God  is  already  a  simple  declara- 
tion of  the  divine  will ;  and  all  endeavours  to  reduce  the  Jirst 
principles  of  revealed  religion,  tend  rather  to  promote  infidelity, 
than  to  subserve  the  cause  of  Christ. 

"  Holiness  is,  in  the  holy  scripture,  reduced  to  one  simple 
principle,  love,  and  made  to  consist  wholly  in  this,  by  which  is 
evidently  meant  disinterested  good  will  to  being  in  general,  ca- 
pable of  happiness,  with  all  that  affection  necessarily  included  in 
this."  Hopkins*  Syst.  Vol.  I  p.  350.  ''  Upon  this  it  may  be 
observed,  that  a  person  may  have  and  exercise  a  proper  regard 
for  himself,  and  desire  and  seek  his  own  interest  and  happiness, 
without  the  least  degree  of  the  self-love  which  is  opposed  to  dis- 
interested benevolence,  or  which  is  not  implied  in  it.  The  per- 
son who  exercises  disinterested  good  will  to  being  in  general^ 
must  have  a  proper  and  proportionable  regard  to  himself;  as  he 
belongs  to  being  in  general,  and  is  included  in  it,  as  a  necessary 
part  of  it.  It  is  impossible  he  should  love  being  in  general,  or 
universal  being,  and  not  love  himself;  because  he  is  included  in 
universal  being.  And  the  more  he  has  of  a  disinterested,  uni- 
versal benevolence,  and  the  stronger  his  exercises  of  it  are,  the 
more  regard  will  he  have  to  his  own  being,  and  the  more  fer- 
vently will  he  desire  and  seek  his  own  interest  and  happiness." 

Hopkins'  Syst.  Vol.  l.p.35l. 

The  Rev.  Robert  Hall  has  given  an  admirable  confutation 
of  this  reasoning.  The  reader  will  be  gratified  with  a  copious 
extract  from  his  sermon  on  "  modern  infidelity.'* 


BEING    IN    GENERAL.  l^fi 

^*  It  is  not  the  province  of  reason  to  awaken  new  passions,  or 
•pen  new  sources  of  sensibility,  but  to  direct  us  in  the  attain**, 
nient  of  those  objects  which  nature  has  already  rendered  pleas- 
ing;, or  to  determine  among  the  interfering  inclinations  and  pas- 
sions that  sway  the  mind,  which  are  the  fittest  to  be  preferred. 
Is  a  re;5ard  to  the  general  good  then,  you  will  reply,  to  be  ex- 
cluded from  the  motives  of  action  ?  Nothing  is  more  remote 
from  my  intention  :  but  as  the  nature  of  this  motive  has,  in  my 
opinion,  been  much  misunderstood  by  some  good  men,  and  abu- 
sed by  others  of  a  different  description,  to  the  worst  of  purpo- 
'  ,  permit  me  to  declare,  in  a  few  words,  what  appears  to  me  to 
Lc  the  truth  on  this  subject. 

"  The  welfare  of  the  whole  systenl  of  being  must  be  allowed 
to  be,  in  itself^  the  object  of  all  others  the  most  worthy  of  be- 
ing pursued  ;  so  that,  could  the  mind  distinctly  embrace  it,  and 
discern  at  every  step  nvhat  action  would  infallibly  promote  it, 
we  should  be  furnished  with  a  sure  criterioh  of  right  and  wrong, 
an  unerring  guide  which  would  supersede  the  use  and  necessity 
of  ail  inferior  rules,  laws,  and  principles. 

"  Bitt  this  being  impossible,  since  the  good  of  the  whole  is  a  mo- 
tive so  loose  and  indeterminate,  and  embraces  such  an  infinity  of 
relations,  that  before  we  could  be  certain  what  action  is  pre- 
scribed, the  season  of  action  would  be  past ;  to  weak,  short- 
sighted mortals,  Providence  has  assigned  a  sphere  of  agency^ 
less  grand  and  extensive  indeed,  but  better  suited  to  their  limit- 
ed powers,  by  implanting  certain  affections  which  it  is  their  duty 
to  cultivate,  and  suggesting  particular  rules  to  which  they  are 
bound  to  conform.  By  these  provisions,  the  boundaries  of  vir- 
tue are  easily  ascertained,  at  the  same  time  that  its  ultimate  ob-- 
ject,  the  good  of  the  whole,  is  secured  ;  for,  since  the  happiness 
of  the  entire  system  results  from  the  happiness  of  the  several 
parts,  the  affections^  which  confine  the  attention  immediately  to 
the  latter,  conspire  in  the  end  to  the  promotion  of  the  former  ; 
as  the  labourer  whose  industry  is  limited  to  the  corner  of  a  large 
building,  performs  his  part  towards  rearing  the  structure,  much, 
more  effectually  than  if  he  extended  his  care  to  the  whole, 

25 


1^4  ON    THE   LOVIE    OF 

"  As  the  interest,  however,  of  any  limited  number  of  per^ 
-ftJons  may  not  only  not  contribute,  but  may  possibly  be  directly 
opposed  to  the  general  good  ;  the  interest  of  a  family,  for  exam- 
ple,to  that  of  a  province,  or,  of  a  nation  to  that  of  the  world  ;  Pro- 
vidence has  also  ordered  it,  that  in  a  well  regulated  mind  there 
springs  up,  as  wc  have  already  seen,  besides  particular  attach- 
ments, an  extended  regard  to  the  s/iecies,  whose  office  is  twofold  j 
not  to  destroy  and  extinguish  the  more  private  affections,  which. 
is  mental  parricide  ;  but  first,  as  far  as  is  consistent  with  the 
claims  of  those  who  are  immediately  committed  to  our  care,  to 
do  good  to  all  men  ;  secondly,  to  exercise  a  jurisdiction  and  con- 
trol over  the  private  affections,  so  as  to  prohibit  their  indul- 
gence, whenever  it  wou'd  be  attended  with  manifest  detriment  to 
the  whole.  Thus  every  part  of  our  nature  is  brought  into  ac- 
tion ;  all  the  practical  principles  of  the  human  heart  find  an  ele- 
ment to  move  in,  each  in  its  different  sort  and  manner,  conspi- 
ring to  maintain  the  harmony  of  the  vvorid  and  the  happiness  of 
the  universe.'* 

To  these  remarks,  contained  in  the  body  of  the  discourse, 
Mr.  Hall  has  subjoined  the  following  in  a  note. 

"  It  is  somewhat  singular,  that  many  of  the  fashionable  infi- 
dels have  hit  upon  a  definition  of  virtue,  which  perfectly  coin- 
cides with  that  of  certain  metaphysical  divines  in  America,  jirst 
invented  and  defended  by  that  most  acute  reasoner,  Jonathan- 
Edwards.  They  both  place  virtue,  exclusively,  in  a  passion 
for  the  general  good,  or,  as  Mr  Edwards  expresses  it,  love  t9 
Sting  in  general;  so  that  our  love  is  always  to  he  firoportioned 
to  the  magnitude  of  its  object  in  the  great  scale  of  being  ; 
which  is  liable  to  the  objections  which  I  have  already  stated, 
as  well  as  to  many  others,  which  the  limits  of  this  note  will  not 
pt-rmit  me  to  enumerate.  Let  it  suffice  to  remark,  1.  That 
virtue  on  these  principles  is  an  utter  impossibility  ;  for  ihe  sys- 
tem of  being  con)piehending  the  great  supreme  is  i7ijinite^  and. 
therefore  to  maintain  the  proper  proportion,  the  force  of  parti- 
cular attachment  must  be  injlnitelij  less  than  the  passion  for  the 
general  good  j  but  the  limits  of  the  human  mind  are  not  capable 


BETNC    IN    GENERAL.  195 

^f  any  emotions  so  infinitely  different  in  degree.  2.  Since  our 
'views  of  the  extent  of  the  universe  are  capable  of  perpetual 
cnlart^ement,  admitting  the  sum  of  existence  is  ever  the  same, 
we  must  return  back  at  each  seep  to  diminish  the  strength  of 
particular  affections,  or  they  will  become  disproportionate,  and 
consequently  on  these  principles  vicious  ;  so  that  the  balance 
must  be  continually  fluctuating,  by  the  weights  being  taken  out 
of  one  scale  and  put  into  the  otlier.  3.  If  virtue  consist  exclu- 
sively in  love  to  being  in  general,  or  attachment  to  the  general 
good,  the  particular  affections  are,  to  every  purpose  of  virtue, 
useless,  and  even  pernicious  ;  for  their  immediate,  nay,  their  ne- 
cessary tendency  is,  to  attract  to  their  objects  a  proportion  of 
attention,  which  far  exceeds  their  comparative  value  in  the  gene- 
ral scale.  To  ailege  that  the  general  good  is  promoted  by  them 
will  be  of  no  advantage  to  the  defence  of  this  system,  but 
the  contrary,  by  confessing  that  a  greater  sum  of  happiness  is  at- 
tained by  a  deviation  from,  than  an  adherence  to,  its  principles  ; 
unless  its  advocates  mean  by  the  love  of  being  in  general,  the 
same  thing  as  the  private  affections,  which  is  to  confound  all  the 
distinctions  of  language,  as  well  as  all  the  operations  of  mind. 
X.et  it  be  remembei'ed,  we  have  no  dispute  what  is  the  ultimate 
end  of  virtue,  which  is  allowed  on  both  sides  to  be  the  greatest 
sum  of  happiness  in  the  universe  :  the  question  is  merely,  what 
is  virtue  itself?  or,  in  other  words,  what  are  the  means  appoint- 
ed for  the  attainment  of  that  end  l 

«'  There  is  little  doubt  from  one  part  of  Mr,  Godivin^s  work, 
entitled  "  Political  Justice^'*  as  well  as  from  his  early  habits  of 
reading,  that  he  was  indebted  to  Mr.  Edwards  for  his  principal 
arguments  against  the  private  affections  ;  though  with  a  daring 
confidence  he  has  pursued  his  principles  to  an  extreme,  from 
which  that  most  excellent  man  would  have  revolted  with  horror  1 
The  fundamental  error  of  the  whole  system  arose,  as  I  conceive, 
from  a  mistaken  pursuit  of  simplicity  ;  from  a  wish  to  construct 
a  moral  system  without  leaving  sufficient  scope  for  the  infinite 
variety  of  moral  phenomena  and  mental  combination,  in  conse- 
quence of  which,  its  advocates  were  induced  to  place  virtue  ex- 
clusively m  some  one  dis^iosition  of  mind,  and  since  the  passion 
for  the  general  good  is  undeniably  the  noblest  and  most  extensive 
®f  all  others,  when  it  was  once  resolved  to  place  virtue  in  any 


i96  THE    CHRISTIAN    GRACES 

one  things  there  remained  little  room  to  hesitate  which  should 
be  preferred.  It  might  have  been  worth  while  to  reflect,  that  in 
the  natural  v;orld  there  are  two  kinds  of  attraction  ;  one,  which 
holds  the  several  fiarts  of  individual  bodies  in  contact ;  another, 
which  maintains  the  union  of  bodies  themselves  with  the  gene- 
ral system  ;  and  that  though  the  union  in  the  former  case  is 
much  more  intimate  than  in  the  latter,  they  are  equally  essential 
to  the  order  of  the  world.  Similar  to  this  is  the  relation  which 
the  public  and  private  affections  bear  to  each  other,  and  their  use 
in  theanoral  system." 


»<«^^»' 


NOTE  B. 

ALL    THU    CHRISTIAJ^   GRACES  REDUCED   TO   LOVE,    AO^ 
CORDIJVG  TO  THE  ffOFKIJVSIAJ^  PRIJVCIFLES. 


The  chapter  immediately  preceding  the  last  note,  must  haver 
convinced  every  reader,  that  the  Hopkinsians  decompose  the 
Christian  Graces^  and  reduce  them  all  to  one.  It  is  ii^pfact  their 
doctrine,  that  faith,  repentance  and  hope  are  all  comprehended 
in  a  single  exercise  of  love.  Let  the  reader  imagine  that  the 
following  discourse  is  from  the  mouth  of  one  of  these  divines, 
and  that  the  notes  accompanying  it  are  the  observations,  which  a 
sensible  Scotchman  whispers  to  his  own  heart,  during  the  de- 
livery. 

THE    DISCOURSE. 

^^  NOW     FAITH      IS     THE    SUBSTANCE     OF      THINGS     HOPED     FOR  J 
THE    EVIDENCE    OF    THINGS    NOT    SEEN." Hed.  xi.  1. 

He  that  belicveth  shalj  be  saved.  Without  faith  it  is  impos- 
sible to  please  God.  We  are  deeply  interested  therefore, 
in  the  inquiry,  "  what  is  faith  ?"  Does  it  consist  in  the  as- 
tsent  of  the  understanding  to  divine  truth  ?  Is  it  nothing  more 


REDUCED    TO    LOVE.  197 

than  a  perception  of  the  mind,  that  Jehovah  is  a  being  of  veraci- 
ty, and  consequently  worthy  of  our  confidence  ? 

Faith  has  the  promise  of  salvation.  Is  faith  a  belief  of  every 
revealed  truth  ?  Must  the  whole  Bible  be  understood  by  every 
one  who  shall  be  saved  ?  It  seems  desirable,  that  faith  should  be 
reduced  to  its  simplest  state,*  that  we  may  see  what  it  is  in  itself; 
and  that  its  effects  should  be  traced,  that  we  may  learn  to  distin- 
guish it  in  actual  existence.  What  is  the  nature  of  saving  faith  ? 
And  how  does  it  discover  itself  in  tjie  children  of  God  ?  X^et  us 
consider 

I.  Faith  in  essence  ;  and,  II.  Faith  in  operation. 

"  Faith  is  the  substance  of  things  hoped  for  ;  the  evidence  of 
things  not  seen."  This  is  an  inspired  representation,  which  is 
worthy  of  profound  regard. 

Let  us  attend  to  it,  with  the  desire  of  being  thoroughly  ac- 
quainted with  the  terms  of  salvation.  Let  us  search,  as  those 
who  seek  to  know  the  way  of  life,  and  to  obtain  the  full  assu- 
rance of  justification  through  faith  in  Jesus  Christ. 

The  text  distinguishes  saving  faith  from  the  simple  assenfe 
of  the  mind  to  truth.  You  may  have  a  firm  mental  persuasion 
of  the  reality  of  things  not  hoped  for,  and  of  things  so  disre- 
garded by  the  heart,  as  to  be  the  object  of  neither  rfe«ir<?  nor 
fear  ;  neither  love  nor  hatred.  Saving  faith  has  much  concern 
with  the  affections.     It  is  the  substance  of  things  hoped  for. 

The  text  consigns  to  perdition  that  cold,  inactive,  insensible, 
unprofitable  faith,  which  consists  in  thought  conformed  to  truth  ; 
and  which  comprehends  no  more  piety  than  the  mathematician's 
perception  that  the  sum  of  all  the  parts  is  equal  to  the  whole.f 


*  He  must  have  a  good  metaphysical  laboratory  to  do  that.    This  redu- 
ping  of  things  already  simple,  commonly  confounds  men. 

t  Saving  faith,  however,  do^s  90t,  €9iclMd(:  thought  conformed  to  truth. 


198  THE     CHRISTIAN    GRACES 

"  Thou  believest  that  there  is  one  God  ;  thou  dost  trell  ;'^ 
for  there  is  abundant  evidence  to  prove  the  existence  of  the  Dei-* 
ty.  It  is  well  to  admit  this  truth  ;  for  it  would  be  a  proof  of  in- 
sanity or  idiotism  to  deny  it  This  however  is  not  enough* 
"  The  devils  also  believe."  They  have  such  faith  as  is  the  sub- 
stance of  things  not  h(.ped  for  ;  which  is  enmity.  This  enmity 
is  trie  substance  of  that  future  punishment  which  they  believe 
•will  be  ii'.flicted  on  them,  after  the  final  judgment.  Enmity  is 
the  substance  oi  heli-torments.  It  is  enmity  which  makes  the 
evil  ant^eis  miserable*  When  they  believe  in  things  not  hoped 
for^  thi  y  feel  sue!)  painful  opposition  to  God,  such  pride,  malice, 
desire  ot  revenge,  and  despair,  as  constitute  a  copious  preliba- 
tion  of  the  "  wine  of  the  wrath  of  God,"  which  is  to  be  poured 
out  after  tne  nnai  judgment. 

Love  is  the  opposite  to  hatred.  The  substance  of  things 
hoped  for,  is  love,  f  This  is  the  essence  of  saving  faith.  Ho 
■who  has  felt  the  love  of  God  shed  abroad  in  his  heart,  in  sub- 
stance participates  of  those  blessings  for  which  he  hopes.  We 
do  not  hofie  for  what  we  do  not  desire  :  and  we  do  not  desire 
what  we  do  not  Love.  Since,  therefore,  there  can  be  no  saving 
faith  without  hope  ;  and  no  hope  without  desire^  and  no  desire 
"witnout  love  ;\  we  learn  that  love  is  the  essence  oifaith.\\  And 
where  love  exists,  will  be  found  ail  those  graces  which  consti- 
tute the  "  new  heart.". 


*  What !  are  there  no  positive  torments  in  hell  ?  He  forgets  that  this  en- 
nnity  is  punished  by  God. 

J  Although  love  is  implied  in  hope,  yet  it  is  neither  the  essence  of  hope, 
nor  of  the  things  hoped  fjr.  Whar  I  hope  fo/  I  also  love  :  but  love  is  dis- 
tinct from  hope.  I  love  wealth  ;  but  I  do  not  hope  for  it.  Much  less  is. 
love  the  essence  of  the  thivgs  hoped  for.  I  hope  to  be  able  to  pay  my:- 
debts  ;  but  love  will  neitiier  constitute  that  ability,  nor  satisfy  my  cre-. 
ditors. 

t  That  Is  truth.     Hold  it  fast ! 

11  That  does  not  follow  ;  for  thincrs  may  coexist,  and  be  necessarily  ^W 
nected,  which  are  not  ot  the  same  essencSi 


REDUCED     TO     LOVE.  199 

This  maybe  proved,  by  the  following  demonstration. 

Christ  has  taught  us,  that  "  except  a  man  be  born  again  he 
cannot  see  the  kingdom  of  God  ;"  or,  he  cannot  be  saved. 
Yet  he  has  assured  us,  that  he  who  belie veth,  or  has  fctith,  shall 
be  saved.  It  follows,  therefore,  if  both  declarations  are  true, 
that  to  be  born  again^  and  to  receive  the  gift  offaith^  are  the  same 
thing.  Of  course  the  new  birth  and  faith  are  one  in  essence.* 
Again,  it  is  written,  that  "  every  one  who  loveth  is  born  of  God." 
Hence  it  follows,t  since  love,  produced  in  man,  constitutes  the 
new  birth,  and  since  the  new  birth  and  faith  are  the  same,  that 
iove  and  savi77g  faith  are  one  in  essence.  In  other  \yords,  faith 
in  its  simplest  state,  is  love  to  God. 

This  love  produced  in  man  by  the  Holy  Ghost,  is  the  essence 
«f  what  is  commonly  called  "  the  new  heart,"  ''  the  good  and  ho- 
liest heart,'*  or  "  a  right  disposition.'*  Faith  then,  in  its  simplest 
state,  faith  m  essence,  is  neither  more  nor  less,  than  such  a  right 
disposition  as  is  produced  by  regeneration  :  or  by  the  act  of 
God,  which  causes  love  in  that  person  who  formerly  had  a  carnal 
xnind  of  unbelief  and  enmity. 

Our  Lord  Jesus  in  the  parable  of  the  sower,  compares  the 
hearts  of  men  to  various  kinds  of  ground;  and  divme  truth  to 
seed  sown  by  him  who  preaches  the  gospel.  Those  hearts 
which  he  compared  to  the  beaten  pathway,  to  stony  and  thorny 
ground,  were  destitute  of  saving  faith  ;  for  although  they  might 
«  a  while  believe,"  yet  "  in  time  of  temptation"  they  would 
"  fall  away."  It  is  a  prerequisite  to  salvation,  that  "  the  fallo^V 
ground"  of  the  affections  be  "  broken  up"  so  that  the  heart  shall 
become  "  good  ground/*     suitable  for  the   production  of   the 


*  Faith  is  my  act.  " Lord,  / believe^^  Reg"eneration  is  the  work  of  God 
upon  me.  I  am  passive  in  it ;  for  it  is  the  work  of  another  performed  up- 
«n  my  soul  That  faith  is  a  g-ift  is  true  ;  for  God  enables  me  to  believe. 
This  believing  is  the  first  act  of  a  regenerated  soul. 

f  Not  tliat  love,  the  effect  and  evidence  of  a  new  heart,  is  the  new 
heart ;  but  it  follows,  that  he  who  has  not  love,  the  etfeci,  has  not  the  re- 
generated souJ,  wliich  is  invariably  the  source  of  love, 


too  THE  CHRISTIAN  GRACES 

Christian  graces.  "  Other  fell  on  good  ground,  and  sprang  upy 
and  bare  fruit  an  hundred  fold.'*  The  explanation  of  our  Lord 
maybe  literally  translated  thus  :  "  But  by  the  good  ground  are 
meant  those,  who  in  an  honest  and  good  heart  having  heard  the 
word,  keep  it,  and  bring  forth  fruit  with  perseverance.'*  Luke 
viii.  15.  Here  is  our  Saviour's  representation  of  saving  faith. 
It  is  a  right  disposition.  Its  essential  principle  Is  "  an  honest 
and  good  heart."*  Without  this,  truth  may  be  admitted  by  the 
understanding,  and  have  a  partial  influence  on  the  life  :  but^ 
without  this,  no  person  will  so  receive  the  truth,  as  to  be  united 
to  Christ,  by  a  saving  moral  union,!  and  escape  "the  wrath  t(* 
eome." 

It  is  not  necessary  to  ascertain  how  great  a  quantity  of  truth 
this  heart  receives,  in  order  to  determine  whether  the  person 
possessing  it  shall  be  saved.  It  is  sufficient  that  the  hearty 
through  regeneration,  is  made  ^ood.  Now  the  heart  is  a  figura- 
tive expression,  used  to  denote  the  disposition  of  the  man. 

When  this  disposition,  which  consists  in  moral  exercises,^ 
is  changed  from  enmity  to  love,  from  the  supreme  love  of  self  to 
the  love  of  God,  ther^  is  said  to  be  created  a  holy  heart,  which 
receives,  cherishes  and  loves  divine  truth,  to  the  salvation  of  the 
soul.     Should  death,  however,  immediately  ensue  upon  the  pro* 


-*  If  faith  and  a  good  heart  are  precisely  the  same  thing,  since  I  am  justi» 
iied  by  faith,  I  must  also  be  justified  by  a  good  heart.  Consequently  God 
does  not  justify  the  ungodly.  Faith  belongs,  indeed,  to  every  g-ood  heart, 
as  the  eye  or  hand  belongs  to  every  complete  body.  But  the  hand  is  not 
tlie  whole  body.  The  preacher  does  not  seem  to  know  that  things  can  be 
distinguished,  without  being  separated.  I  distinguishya/rA  from  the  state 
produced  in  regeneration  ;  but  1  do  not  disjoin  ihe  two. 

f  Tut !  tut !  man,  what  do  you  mean  by  vioral  union  ?  The  members  of 
every  corporate  body  have  a  moral  union,  even  while  they  cordially  oppose 
and  hate  one  another. 

\  Exercise  and  disposition  are  as  distinct  as  matter  and  motion,  the  lungs 
and  the  act  of  respiration  j  or  as  your  written  sermon  and  the  act  of  read- 
ing- it 


REDUCED    TO    liOVE.  201 

d action  of  a  benevolent  disposition  in  the  formerly  malevolent 
sinner,  before  any  of  the  doctrines  of  the  gospel  were  revealed  to 
the  understanding,  the  renewed  person  would  be  safe  :  this  same 
heart  would  love  truth  and  be  happy  in  it,  when  gospel  knowledge 
should  be  one  of  Jehovah's  gifts  to  his  exalted  children.  Such 
may  be  the  regeneration  of  infants  ;  and  such,  if  it  shall  please 
the  Holy  Spirit  to  work  in  them,  the  regeneration  of  persona 
destitute  of  divine  revelation.  Why  should  it  seem  incredible, 
that  God  should  now  crieate  a  disposition  of  lo^e  to  that  which  is 
now  known  to  be  holy,  and  afterwards  afford  new  objects  to 
excite  regard  ?  Is  not  the  child  born  before  it  is  fed  ?  Is  not 
the  honest  and  good  heart  produced  before  the  seed  is  sowii 
upon  it  ? 

The  penitent  thief  is  an  example  of  one  who  had  this  renewed 
disposition,  this  faith  in  essence,  without  living  to  grow  in  the 
knowledge  of  God,  and  bring  forth  the  fruits  of  faith. 

Hear  the  excellent  Saurin  upon  this  subject. 

''  A  true  faith  must  necessarily  be  a  principle  of  good  works. 
It  may  happen,  that  a  man  "  may  have  this  principle,  and  may  not 
have  an  opportunity  of  expressing  it  by  practice,  and  of  bring- 
ing it  into  action  ;  he  hath  it,  however,  in  intention.     ■ 

"  The  thief,    in  one   sense^ 

strictly  speaking,  did  no  good  work  ;  but  in  another  sense, 
he  did  all  good  works.  We  say  of  him  as  we  say  of  Abraham, 
he  did  all  in  heart,  in  intention.  Abraham,  from  the  first  mo- 
ment of  his  vocation,  was  accounted  to  have  abandoned  his 
country,  sacrificed  his  son  Isaac,  and  wrought  all  those  heroical 
actions  of  Christian  faith,  which  made  him  a  model  for  the 
whole  church.  In  like  manner,  the  converted  thief  visited  all 
the  sick,  clothed  all  the  naked,  fed  all  the  hungry,  comforted  all 
the  afflicted,  and  was  accounted  to  have  done  all  the  pious  ac- 
tions, of  which'  faith  is  the  principle,  because  he  would  infalli- 
bly have  done  them,  had  God  afforded  him  opportunity."* 

*  Saiirin's  doctrine  of  s.  principle,  was  not  like  your  doctrine  ofe?(erme, 

25 


202  tn^    CHRrSTTAN    GRACES' 

Take  away  this  principle  of  faith,  or  this  first  exercise  of  love) 
this  goodness  of  heart,  this  renewed  disposition,  and  whatever 
may  be  believed  about  Jesus,  the  Saviour  of  sinners,  there  is  no 
saving  fiuth  left  in  the  soul:  but  take  everything  else  away, 
even  knowledge,  good  works,  memory  and  reason,  and  the  soul 
is  still  secure,  according  to  a  divine  constitution  through  the 
righteousness  which  is  by  faith. 

Faith  is  the  sole  term  of  salvation.  Faith  then,  in  its  simplest 
State,  nmst  imply  every  prerequisite  to  salvation.  It  is  declared, 
absolutely,  that  he  who  believeth  shall  be  saved.  Again,  it  is 
affirmed  that  "  without  holiness,  no  man  shall  see  the  Lord,"  or 
be  saved.  It  follows,  from  these  two  declarations,  that  evan- 
gelical faith  and  holiness  are  the  sahie  in  essence.* 

Moreover,  holiness  consists  in  conformity  of  heart  to  the  will 
of  God,  or  in  a  right  disposition.  Here,  again,  we  have  the  con- 
clusion, that  saving  faith  consists  in  a  renewed  heart. 

In  various  passages  of  the  holy  scriptures  we  are  taught,  that 
the  poor  in  spirit,  the  meek,  the  penitent,  the  merciful,  the  pure 
in  heart, the  peace-makers,  and  those  who  endure  persecution  for 
righteousness*  sake,  shall  be  saved.  But  none  shall  be  saved 
except  they  have  faith.  It  is  a  necessary  consequence,  therefore, 
that  saving  faith  should  comprehend  in  its  essence,  each  and  aH 
of  the  christian  graces. 

«  Without  faith  it  is  impossible  to  please  God."  Yet  you  may 
please  God,  if  you  love  what  he  loves,  hate  what  he  hates,  and  are 
thus  conformed  to  his  will.  The  love  of  holiness,  and  hatred  of 
sin,  therefore,  comprehend  every  thing  which  is  essential  to 
saving  faith.  To  love  holiness  and  hate  sin,  is  to  have  a  renewed 
disposition,  or  to  believe  nvith  the  heart  unto  everlasting  life. 


*  Faith  is   one  constituent  part  of  holiness ;  but  because  holiness  in- 
cludes faitl),  it  does  not  foUow  that  each  part  is  equal  to  the  sum  of  all  the 

parts. 


flEDUCED    TO    LOVn*  203 

To  this  doctrine  of  the  identity  of  savmg/azVA  and  love^  it  may- 
be objected,  that  Paul  Saith,  "  how  abideth  faith,  hope,  charity,  {or 
love,)  these  three  ;  but  the  f^reatest  of  these  is  love.'*  I  Cor.  xiii. 
5  3.  "  Now  if  faith  and  love,"  says  the  objector,  "are  the  same 
thing,  you  make  the  apostle  assert  that  one  thing  is  greater  than 
itself"*  The  answer  is  easy.  There  are  many  kinds  of  faith. 
One  is  historical,  because  it  depends  upon  historical  evidence. 
Another  is  metaphysical,  because  it  depends  upon  metaphysical 
induction.  Another  is  temporary,  because  it  endureth  only  for 
a  time.  Another  is  the  faith  of  devils,  because  those  who  pos-- 
sess  it,  like  the  devils,  believe  and  tremble.  Another  is  the 
faith  of  miracles,  peculiar  to  divinely  inspired  persons. 

Of  this  the  apostle  speaks  when  he  says  that  love  is  greater 
than  faith.  It  is  his  design  to  show  the  superiority  of  love  over 
miraculous  gifts.  "  Though  1  have  all  faith,  so  that  I  could  re- 
move mountains,  and  have  not  love,  I  am  nothing."  Saving 
faith,  or  love,  is  greater  than  the  faith  of  miracles ;  for  the  first 
unites  us  to  Christ  by  a  union  of  affection,t  and  secures  glory  ; 
but  the  second  might  be  possessed  by  Balaam  and  Judas,  while 
they  were  the  enemies  of  God.  Inspiration  did  not  necessarily 
imp  y  regeneration  and  sanctification  ;  but  love  was  in  its  own 
nature,  the  saving  grace  of  faith,  \'  Uie  substance  of  things  ho- 
ped for." 

The  second  part  of  the  text  declares  faith  to  be  "  the  evidence 
of  thmgs  not  seen."     This  can  be  said  of  that    saving  faith  only, 


*  Much  more  mig-ht  be  objected.  Ii  is  well  for  the  preacher  that  he  has 
the  pulpit  to  himself :  bul  it  would  be  well  for  the  people  if  my  uncle 
Sauuey  was  there. 

f  Union  of  affection  !  Is  this  then,  the  moral  union  ?  A  man  loves  a 
young-  woman.  Is  it  love,  or  their  marviag-e  which  completes  that  union 
in  which  they  tvjain  are  constituted  onejlesh  ?  A  man  loves  another  woman 
more  than  his  wife.  Is  this  a  moral  union  ?  Union  of  affection  may  even 
exist  between  a  gang  of  robbers.  Why  does  he  not  speak  of  the  spirit- 
ual and  mystical  union  of  the  scriptures  ?  Had  any  poor  sinner  loved 
Cod,  would  there  have  been  any  union  without  a  cccenant  of  grace  ?  Or, 
can  there  be  a  matriraoni:\l  union,  without  some  covenant  engug-ement  fc^;- 
tween  tlie  parties  ? 


204  THE    CHRISTIAN    GRACES 

which  has  been  described.  For  historical  or  speculative  faith 
AUiSEs/ro/w  evidence^  but  furnishes  no  evidence  of  the  truth  of 
things  not  seen.  I  may  believe  what  is  false  ;  and  my  faith  is  no 
evidence  to  prove  that  my  mental  persuasion  is  founded  on  truth. 
I  may  be  coyiscioiis  of  assenting  to  a  proposition  ;  but  this  con- 
sciousness is  no  evidence  of  the  truth  of  the  proposition.  I 
may  believe  with  the  understanding,  that  Jesus  Christ  is  the  Sa- 
viour of  believers,  while  this  furnishes  no  evidence  to  me,  or  to 
others,  of  the  truth  of  the  gospel  history.  It  is  otherwise  with 
(hat  faith  which  is  of  the  o/ieration  of  the  Holy  Spirit.  Saving 
faith  is,  to  those  who  possess  it,  and  often,  by  its  manifestation, 
to  others,  "  the  evidence  of  things  not  seen." 

Saving  faith  has  been  proved  to  consist  essentially  in  love. 
Now  of  love  we  may  be  conscious.  It  is  an  effect  of  some 
cause  ;  for  there  is  no  effect  without  an  adequate  cause.  The 
believer  may  reason  with  himself.  "  J^ow^  I  love  God.  For^ 
-inerly^  I  hated  him.  Whence  this  change  ?  Who,  or  what,  has 
caused  this  love  in  me  ?  I  did  not  produce  it  myself,  for  while  I 
was  at  enmity  against  God,  I  had  not  the  disposition,  and  there- 
fore had  not  the  power  to  cause  love.  Who  then  caused  it  ?  It 
must  have  been  God,  for  other  beings  either  could  not,  or  would 
not,  have  done  it."  In  this  manner,  the  believer  finds  his  love, 
or  saving  faith,  to  be  the  evidence  of  several  unseen  things  ; 
but  especially  of  the  power  of  God  in  changing  the  human 
heart. 

In  this  manner  also,  faith  is,  to  the  believer,  the  evidence  of 
the  truth  of  the  gospel,  a  thing  not  seen,  but  felt  by  every  child 
of  God.  Being  convinced  of  the  truth  of  the  gospel,  one  must 
admit  its  divine  origin,  and  the  inspiration  of  the  writers  of  it, 
so  that  saving  faith  becomes  the  evidence  of  all  the  unseen  things 
contained  in  the  word  of  God.  In  this  manner,  "  the  Spirit,"  pro- 
ducing love  in  us,  of  which  we  are  conscious,  "beareth  witness 
with  our  spirit,  that  we  are  children  of  God."  When  we  "  de- 
sire the  sincere  milk  of  the  word,  that  we  may  grow  thereby," 
our  desire  is  evidence,  that  we  are  "new-born  babes — in  Christ." 

Through  the  consciousness  of  love,  "  he  that  belieYeth  qn 
the  Son  of  God,  hath  the  witness  in  himself.'* 


REDUCED    TO     LOVE.  205 

This  same  faith  may  be  so  manifested  to  others,  as  to  afford 
evidence  of  the  truth  of  gospel  doctrines,  concerning  "  things 
not  seen."* 

When  the  infidel  perceives,  that  one,  who  was  formerly  a  scoff- 
er like  himself,  has  become  obedient  to  the  gospel,  were  he  to 
obey  the  dictates  of  reason,  he  would  acknowledge  the  finger  of 
God,  and  say,  "  these  miracles  of  grace  are  sufficient  evidence 
of  the  truth  of  Christianity."  Indeed,  the  faith  produced  in  re- 
bellious men,  and  made  visible  in  their  conduct,  has  been,  to  nml- 
titudes,  evidence  which  they  could  not  resist,  of  all  the  unseen 
realities  asserted  in  the  Bible. 

Faith,  then,  is  more  than  simple  assent  to  truth.  It  is  not 
enough  to  credit  divine  testimony.  We  inw^tfrel  dWxne  power ^ 
exercised  in  changing  the  heart  from  enmity  to  love.  Wc  must 
have  faith  that  will  be  evidence  of  the  truth  of  the  doctrines  of 
grace.  We  must  have  that  faith,  whirh  "  is  the  substance  of 
things  hoped  for  ;  the  evidence  of  things  not  seen."  • 

We  come  now,  secondly,  to  the  consideration  of 

FAITH    IN    OPERATION. 

Faith  is  one  in  principle,  but  various  in  operation.  Faith,  in 
essence,  is  such  a  disposition  as  will  lead  the  person  possessing 
it,  to  receive  and  obey,  imperfectly  here,  and  perfectly  hereafter, 
all  that  moral  truth  which  God,  in  any  manner,  reveals  to  his  un- 
derstanding. 

"  Faith,"  says  Saurin,  "  is  a  disposition  of  mind,  that  chan- 
geth— according  to  the  various  objects  which  are  proposed  to  it. 


*  "  Things  not  seen"  is  a  scriptural  phrase,  of  definite  signification, 
for  things  divinely  revealed.  They  are  neither  the  objects  of  the  natural 
eye,  nor  of  our  own  consciousness.  They  are  not  external  objects,  seen  in 
material  light,  nor  things  within  us,  seen  by  the  faculty  of  reflection.  They 
are  the  spiritual  things,  which  are  exhibited  in  the  word  of  God.  Faith 
perceives  them  with  a  perfect  conviction  of  then*  reality. 


206  THE    CHRISTIAN    GRACES 

If  the  object  presented  to  faith  be  a  particular  object,  faith  isa^ 
particular  disposition  j  and  if  the  object  be  general,  faith  is  a 
general  virtue.'* 

Similar  sentiments  are  expressed  in  the  Presbyterian  Confes- 
sion of  Faith.  "  By  this  faith,  a  christian  believeth  to  be  true? 
"whatsoever  is  revealed  in  the  word,  for  the  authority  of  God  him- 
self speaking  therein  ;  and  acteth  differently,  upon  that  which 
each  particular  passage  thereof  containeth  ;  yielding  obedience 
to  the  commands,  trembling  at  the  threatenings,  and  embracing 
the  promises  of  God  for  this  life,  and  that  which  is  to  come. 
But  the  principal  acts  of  saving  faith  are,  accepting,  receiving, 
and  resting  upon  Christ  alone  for  justification,  sanctification  and 
eternal  life,  by  virtue  of  the  covenant  of  grace.  This  faith  is 
ditTcrent  in  degrees,  weak  or  strong  ;  may  be  often  and  many 
ways  assailed  and  weakened,  but  gets  the  victory  ;  groweth  up 
in  many  to  the  attainment  of  full  assurance  through  Christ  who 
is  both  the  author  and  finisher  of  our  faith."* 

The  whole  of  the  eleventh  chapter  of  the  epistle  to  the  He-* 
brews  gives  a  similar  representation  of  the  various  operations  of 
faith.  By  manifesting  this  benevolence  of  disposition,  the 
"  elders  obtained  a  good  report.'*  Their  good  and  honest  heart 
was  manifested  in  their  piety  of  li'e,  so  that  a  good  report  of  the 
ancient  friends  of  God  has  come  even  to  thuse  laitei'  ages. 

Infidels,  of  proud,  unrenewed  temper  of  soul,  deny  the  Mosaic 
history  of  the  creation  ;  but  we,  who  have  been  renewed  in  heart, 
"  understand,'*  from  the  testimony  of  God,  "  that  the  worlds 
were  framed  by  the  word  of  God  ;  so  that  the  things  which  are 
seen  were  not  made  of  things  which  did"  previously  "  appear." 
To  give  credence  to  the  divine  testimony,  respecting  the  crea- 
tion of  the  world,  is  one  operation  of  fiiith,  peculiar  to  those  who 
enjoy,  either  by  tradition  or  written  revelation,  this  divine  ground 
of  faith. 


*  Aye !  would  he    had  framed  his  whole  discourse  according  to  thai 
summari'. 


ilEDUCED    TO    LOVE.  ^07 

One  changed  in  heart  by  the  Spirit  of  the  Lord,  might  be  left 
without  any  evidence,  except  conjectural,  that  the  things  now 
seen,  were  made  of  nothing.  In  such  a  case  his  saving  faith 
would  not  lead  him  to  understand^  what  was  not  revealed.  What- 
ever truth  is  clearly  revealed  to  one,  who  has  a  right  disposition) 
will  be  admitted  and  obeyed:  but  a  truth  not  known,  can  be  the 
object,  neither  of  love  to  the  new  heart,  nor  of  hatred  to  the  car- 
nal mind.  According  to  the  believer's  knowledge  will  be  his 
exercises  of  faith. 

«  By  faith,  Abel,"  having  the  love  of  God,  which  induces  obe- 
dience, "  offered  unto  God  a  more  excellent  sacrifice  than  Cain," 
for  Abel  conformed  to  the  divine  command,  and  offered,  as  typical 
of  the  Lamb  of  God,  the  "  firstlings  of  'his  flock  ;"  while  Cain, 
following  his  own  inventions,  because  he  was  destitute  of  love, 
brought  what  was  not  required,*  "  of  the  fruit  of  the  ground  an 
offering  unto  the  Lord." 

Enoch  was  renewed  iti  the  spirit  of  his  mind,  and  through  the 
possession  of  this  saving  faith,  so  pleased  God  by  exemplary 
obedience,  that  he  "  was  translated." 

"  Without  this  faith,"  which  consists  in  rectitude  of  dis- 
position, "  it  is  impossible  to  please  God,"  by  any  external  obe- 
dience. 

So  much  knowledge  is  essential  to  the  existence  of  the  "  obe- 
Uience  of  faith,"  as  shall  constitute  us  accountable  creatures.  If 
we  have  "  the  spirit  of  faith,"  2  Cor.  iv.  13.  or  a  "  new  heart," 
all  which  is  necessary  to  the  performance  of  such  actions  as  will 
please  God,  is  the  knowledge  that  God  exists,  and  is  a  moral 
governor  of  the  world.  "  He  that  cometh  to  God  must  believe 
that  he  is,  and  that  he  is  a  rewarder  of  them  that  diligently  seek 
him."     If  the  dying  infant  should  have  the  new  heart,  he  might 


*  How  do  you  know  that.  Sir?  You  have  no  evidence  but  Dr.  Lee's 
opinion.  It  wns  faith,  and  not  the  matter  of  the  offering-,  which  made  the 
difference  between  Cain  and  Abel's  oblation.  It  is  easier  to  invent  some 
new  doctrine  ihm  to  support  it  by  Ux«  scripiuj-^g. 


208  THE  CHRISTIAN    GRACES 

in  heaven  have  the  communication  of  such  knowledge,  as  should 
inspire  deeds  of  faith,  or  the  emotions  of  love  to  God,  and  grati- 
tude to  Jesus,  on  whose  account  the  babe  of  apostate  parents 
was  taken  away  from  actual  evii,  and  exalted  to  the  abodes  of 
purity  and  bliss. 

This  knowledge,  in  addition  to  fftith  in  essence,  Noah,  Abra- 
ham, Sarah,  Isaac,  Jacob,  Joseph,  Moses,  and  many  other  holy 
people  possessed  in  this  life  ;  so  that  by  many  actions  they  plea- 
sed God.  It  was  the  same  right  disposition  which  led  all  these, 
in  various  ways,  according  to  knowledge  and  circumstances,  to 
the  performance  of  the  divine  will.  All  did  not  understand  the 
same  truths,  because  more  was  revealed  to  some  than  others. 
All  did  not  perform  the  same  actions,  because  duty  did  not  re- 
quire in  all  the  same  operations  of  faith.  Noah  believed  in  heart? 
the  testimony  of  God,  concerning  a  deluge  which  he  had  not 
seen.  He  credited  the  word  of  the  Most  High,  so  as  to  make 
the  future  destruction  by  water  present  to  his  mind  ;  and  ho 
prepared  an  ark  for  his  security.  This  was  one  operation 
of  Noah*s  faith.  Had  his  heart  been  unsanctified,  he  had  disre- 
garded the  threatenings  of  Jehovah,  and  perished  with  his  impen-* 
itent  neighbours. 

We  see  the  operation  of  Abraham's  faith  in  his  abandonment 
of  his  native  country,  and  in  his  preparations  for  offering  to 
God  in  sacrifice  his  beloved  Isaac.  Abraham's  faith,  however, 
did  not  make  provision  for  an  universal  deluge  j  nor  did  Noah's 
faith  operate  in  the  consecration  of  a  son. 

Having  that  confidence  in  God,  which  is  exercised  by  every 
J'enewed  mind,  the  parents  of  Moses  disregarded  the  unjust 
mandate  of  the  Egyptian  king,  and  preserved  the  life  of  their 
son  This  son  gave  evidence  of  much  love  to  God,  by  refusing 
princely  honours  and  gratifications  ;  '^  choosing  rather  to  suffer 
affliction  with  the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season  ;  esteeming  the  reproach  of  Christ  greater  riches 
than  the  treasures  in  Egypt."  '  Time  would  fail,  were  I  to  at- 
tempt a  representation  of  the  operations  of  faith  in  those,  "  who 
through  faith  subdued  kingdoms,  wrought  righteousness,  obtain- 
ed promises;  stopped  the  mouths  of  lions,  quenched  the  violence 


IIEDUCED     TO     LOVE.  209 

ti^.  fire,  escaped  the  edge  of  the  sword,  out  of  weakness  were 
made  strong^,  waxed  valiant  in  fight,  turned  to  flight  the  armies 
of  the  aliens.'* 

Ye  see,  brethren,  that  this  saving  faith,  operated  in  the  an- 
cients according  to  the  knowledge  they  possessed,  and  to  the 
circumstances  in  which  the  providence  of  God  placed  them. 
Some  endured  trials  of  mockiiigs  and  scourgings,  bonds  and  im- 
prisonment, while  others  were  stoned  or  sawn  asunder,  or  ''tor- 
tured, not  accepting  deliverance,**  to  the  shipwreck  of  faith. 
The  operations  of  faith  are  as  various  now  as  they  were  in  the 
time  of  the  patriarchs.  Some,  like  Abraham,  may  love  God,  ac- 
cording to  their  knowledge,  while  in  uncircumcision,  while  des- 
titute of  the  ordinances  of  revealed  religion.  "  We  say  that 
faith  was  reckoned  to  Abraham  for  righteousness,"  when  he  was 
in  uncircumcision.  "  For  he  received  the  sign  of  circumcision, 
a  seal  of  the  righteousness  of  the  faith  which  he  had,  yet  being 
uncircumcised  ;  that  he  might  be  the  father  of  all  them  that  be- 
lieve,"* "  with  the  heart,  unto  righteousness."!  "  though  they 
be  not  circumcised  ;  that  righteousness  might  be  imputed  unto 
them  also.'* 

Others,  like  Cornelius,  a  Roman,  a  converted  heathen,  who 
prayed  from  a  new  heart,  before  he  knew  the  way  of  salvation  by 
Jesus,  may,  in  our  age,  experience  the  influences  of  the  Spirit, 
so  as  by  their  conduct  to  extort  from  Peter  the  exclamation,  "  of 
a  truth  I  perceive  that  God  is  no  respecter  of  persons,  but  in 
every  nation,  he  that  feareth  God  and  worketh  righteousness  is 
accepted  with  him.** 

^  Believers  who  enjoy  the  written  word  of  God,  diff"er  in  the 
powers  of  their  understanding  ;  and  consequently  must  differ  in 
those  truths  which  are  the  objects  of  faith.  Many  things  are 
revealed  in  the  word  of  God  to  some,  which  are  not  revealed  to 
others,  because  they  have  neither  the  same  strength  of  mind,  nor 
the  same  opportunity  for  searching  and  understanding  the  scrip- 
tures     Some  revealed  truths  are  adapted  to  the  weakest  capa* 


Rom.  iv.  9.  10  and  11.        f  Rom,  ^,  10. 
27 


i210  THE     CHRISTIAN    ORACP.S 

city,  while  others  are  hard  to  be  understood,  even  by  Peter  tJii^ 
many  of  the  apostles.  Every  Christian  is  not  required  to  have 
faith,  with  the  mind  and  strenj^-th  of  Paul :  but  he  must  believe 
with  his  own  understanding,  and  love  God  with  his  own  heart. 

In  one  who  enjoys  a  preaclied  p^ospel  and  written  revelation> 
<'  the  prijicipal  acts  of  savins?  faith  are,  accepting,  receiving,  and 
restin.-?  upon  Christ  alone  for  justification,  sanctification,  and 
eternal  life,  by  virtue  of  the  covenant  of  grace."  Before,  how- 
ever, either  of  these  operations  of  faith  can  exist,  the  heart 
must  be  renewed  ;  and  it  often  is  renewed,  so  as  to  hate  sin,  be 
truly  penitent,  and  become  new  in  the  spirit  of  Christ,  a  long 
time  before  the  plan  of  salvation  through  the  blood  of  Christ  is 
doctrinally  understood. 

Indeed,  commonly,  the  saving  faith  of  heart  is  wrought,  be- 
fore the  sinner  asks,  from  deep  conviction  that  he  is  lost,  "  what 
shall  I  do  to  be  saved  ?'*  It  is  saving  faith,  which  disposes  the 
sinner  practically  to  admit  the  testimony  of  God  concerning  his 
Son,  that  he  is  the  Saviour  of  all  the  ungodly  who  believe.  Sa- 
ving faith  is  the  cause  of  our  confidence  in  the  blood  of  Jesus.* 
How  then  can  any  put  this  confidence  first,  and  call  the  effect 
the  cause  ;  or  the  fruit  the  good  tree  ?  It  is  saving  faith  which 
induces  the  infected  soul  to  seek  the  Di-uine  Physician*s  aid  ;  and 
he  who  asks  in  faith,  or  from  a  penitent  heart,  shall  assuredly 
find.  It  is  regeneration  which  prepares  the  heart  to  receive 
with  confidence  that  saying  which  is  worthy  of  universal  recep- 
tion, that  Christ  Jesus  came  into  the  world  to  save  even  the  chie^ 


*  Exercises  have  now  become  g-ods.  They  create  other  creature:?. 
Terrible  creatures,  indeed,  are  creating  creatures.  Faith  is  an  exercise  j 
and  confidence  is  an  exercise  ;  bur  faith  causes  confidence.  Here  we 
have  a  new  world,  a  world  of  wondci  s  ;  a  world  of  which  exercise  is  the 
god,  and  exercises  are  the  sole  inhabitants.  The  scriptures  say,  that  the 
Spirit  is  the  cause  of  confidence.  Christ  exhibited  in  the  gospel  is  the 
foundation  of  that  confidence  which  is  implied  in  faith.  1  lay  my  bur- 
den on  the  Rock,  confiding  in  its  firmness.  The  fact  of  my  laying  my 
burden  upon  an  immoveable  foundation  does  not  produce  this  confidence. 
2»Iay,  had  I  not  confidence  already  existing  in  my  own  mind,  I  should  not 
cast  my  cares  upon  the  Lord. 


REDUCED    TO    LOVE.  211 

of  sinners.  Marvel  not  then,  that  we  say,  it  is  not  enough  to 
give  credit  to  all  that  God  testifies  concerning  his  Son.  "  Ye 
must  be  born  again.** 

Then  will  the  new  heart  receive  the  word  of  God,  as  good 
■seed  into  good  ground,  which  will  produce  the  renunciation  of 
all  confidence  m  works  of  righteousness  which  we  have  done, 
and  entire  reliance  upon  that  blood  which  cleanseth  believers 
from  all  sin. 

The  same  degree  of  humility  and  confidence  in  Jesus  may 
not  exist  in  every  renewed  mind  ;  because  the  operations  of  faith 
are  different  in  different  believers  ;  and  in  the  same  person,  at 
different  times  All  christian  graces,  however,  in  due  season, 
Worketh  the  same  SPIRIT,  through  benevolence  of  disposition. 

Next  to  confidence  in  Jesus,  saving  faith  will,  under  religious 
culture,  produce  .ove  to  the  Bible,  delight  in  the  society  of  the 
pious,  religious  affection  for  divine  ordinances,  and  ardent  exer- 
tions for  the  promotion  of  the  Redeemer's  kingdom.  To  ascer- 
tain,  however,  whether  we  possess  saving  faiih,  it  will  not  be  ne- 
cessary to  ask>  "  have  we  all  the  operations  of  faith  ?'*  but, 
«'  have  we  any  act  of  faith,  which  proves  the  existence  of  a  new 
heart  f" 

What  has  been  said  affords  three 

INFERENCES. 

1.  It  does  not  appear,  that  a  knowledge  of  the  way  of  salva- 
iion  is  absolutely  essential  to  the  existence  of  saving  faith.  A 
r-enewed  disposition  is  the  only  indispensable  requisite  to  salva- 
tion. When  God  has  produced  such  a  change,  that  the  rebel, 
when  enlightened,  will  love  God,  the  rebel's  heaven  purchased 
by  the  blood  of  Christ,  is  through  the  mediation  of  Jesus,  secure. 
For  Christ's  sake  he  shall  be  saved,  being  one  of  the  redeemed 
people  ;  and  in  due  time,  he  shall  know  it  to  be  for  Christ's  sake, 
that  he  miy  give  Christ  the  glory. 


212  THE    CHRISTIAN    GRACES 

2.  The  scriptural  doctrine  of  saving  faith  excludes,  of  neces- 
sity, neither  infants,  nor  those  persons  who  are  destitute  of  the 
written  revelation,  from  future  felicity.*  The  speaker  will  not 
affirm  that  infants  and  heathens  are  in  any  case  saved  ;  for  it  is 
more  than  he  knoAvs.  But  if  any  one  afiirms,  that  they  are  all 
lost,  it  is  more  than  he  can  prove. 

Infidels  libel  divine  revehition,  when  they  say,  that  the  scrip- 
tures pronounce  sentence  of  damnation  against  all  children, 
who  are  incapable  of  rational  assent  to  the  gospel ;  and  against 
all  the  poor  pagans,  who  never  had  the  opportunity  of  believing  it. 

The  scriptures  do  not  confine  the  operations  of  the  Holy  Ghost 
to  one  truth,  or  one  motive.  Holy  exercises  may  be  created  by 
God,  and  at  the  same  time  exercised  by  man,  in  view  of  many 
motives. t  Nothing  in  the  word  of  God  forbids  us  to  supposcj 
that  HE,  who  hath  the  hearts  of  all  men  in  his  hands,  may  turn 
the  heart,  or  the  moral  exercises  of  a  child,  as  easily  as  the  heart 
of  a  hoary-headed  sinner.  He  who  made  the  inhabitant  of  the 
wilderness,  and  taught  him  that  the  Great  Spirit  exists,  may  use 
this  partial  knowledge  of  God  and  of  duty,  as  a  motive  in  view  of 
which  to  produce   that  love,  or  saving  faith  of  heart,  which  im- 


*  I  never  heard  a  Hopkinsian  admit  the  possibility  of  saving    infants 
bef.  re. 

f  Exercises  created  !  They  are  like  the  creatures  of  the  poet  ;  or  like 
Diocesan  Bisiiops  ;  or  like  tha.t  wicked  invention  of  man,  the  mule,  wliich 
are  none  of  them  the  creatm'es  of  God.  If  exercises  are  creatures,  what 
r.re  they  ?  Are  they  matter  or  spirit  ?  Are  they  creatures  capable  of  acting 
or  of  being  acted  upon  ?  Are  they  animals  or  vegetables,  or  minerals  ;  or 
do  they  belong  to  the  kingdom  of  the  gases  ?  No  doubt  they  are  of  the 
gaseous  kingdom  !  Tliey  are  certainly  more  subtle  than  the  common  atmos- 
phere. 

It  seems  that  these  creatures  have  eyes,  and  live  in  vieiv  of  motives.  Yet 
they  are  incapable  of  volition.  Should  I  grasp  my  cat,  and  make  him 
look  upon  a  chesnut  in  the  embers,  and  then  forcibly  put  his  paw  into  the 
lire,  that  would  resemble  this  creation  of  exercises  in  viex-j  of  a  motive  > 
4way  v/ith  such  nonsense  from  the  church  of  God ! 


REDUCED     TO     LOVE.  21S 

plies  sorrow  for  known  sin,  desire  of  pardon,  if  God  can  consist- 
ently bestow  it,  and  pious  resolution  of  future  obedience.  Ha- 
ving renewed  this  person,  for  aught  that  appears,  God  may  for 
Christ's  sake,  pardon  and  save  him.  It  would  then  hold  true, 
that  there  is  no  other  name  given  under  heaven,  except  thut  of 
Jesus,  whereby  guilty  men  can  be  saved.  Let  infidels,  there- 
fore, for  ever  be  silent  upon  this  subject :  and  acknowledge  th:\t 
they  know  nothing  more  about  the  heathen  and  infants  than  we 
do  ;  who  acknowledge  that  they  may  be  saved  or  lost,  according 
to  the  decree  of  heaven. 

3.  Christians  should  be  cautious  in  denouncing  those  who 
give  any  evidence  of  saving  faith.  We  are  not  to  expect  all  thq 
fruits  of  holiness  will  immediately  appear.  Hitherto  the  opera- 
tions of  faith  may  have  been  few  in  one,  who  by  regeneration 
has  been  made  spiritually  alive  from  the  dead.  How  far  a  be- 
liever may  be  left  in  ignorance,  we  cannot  easily  determine. 
Neither  dare  the  preacher  say,  "  so  far  and  no  farther,  a  person, 
may  be  erroneous  in  opinion,  and  criminal  in  practice,  and  still 
retain  the  spirit  of  faith." 

If  any  should  imagine  this  sentiment  too  liberal,  I  reply,  that 
while  I  denounce  error  and  sin  I  would  hope  many  persons  may 
be  saved  whose  faith  and  love  are  feeble.  "  Him  that  is  weak 
in  the  faith  receive."  It  is  a  grateful  persuasion,  that  in  many 
cases,  the  heart  is  right,  where  the  head  is  wrong. 

Paul  has  taught  us,  in  the  fourteenth  chapter  of  his  epistle  to 
the  Romans,  that  two  persons  may  have  saving  faith,  who  are 
directly  opposed  in  opinion  upon  a  subject  of  revealed  religion. 
One  may  believe  it  lawful,  and  another,  unlawful,  to  eat  every 
sort  of  flesh.  In  consequence  of  this  difference  of  opinion,  their 
conduct  is  opposed  ;  but,  nevertheless,  we  are  assured  that  God 
accepts  the  service  of  both,  because  they  act  from  love  to  what 
they  severally  suppose  to  be  the  mind  of  the  Spirit.  I  conclude 
ivith  the  apostle's  conclusion  upon  this  subject. 

^'  Whatsoever  is  not  of  faith  is  sin." 


^H  THE    CHRISTIAN    GRACES 


NOTE  C. 


THE  CHBISTIAK  GRACES  DISTIA'GUISHED. 


BY    A    CALVINIST. 


The  faith  of  God's  elect  does  not,  in  fact,,  ever  exist  ia  a 
state  of  s<  paration  from  kepentance,  hope,  love,  and  new 
obedience.  Yet,  these  graces  may  be  distinguished  from  one 
another,  as  truly  as  those  stars  which  constitute  a  constellation 
may  be  individually  seen  Each  of  them  is  distinct  from  each. 
They  are  all  exercises  of  a  soul  born  of  the  Spirit,  of  a  soul  united 
to  Christ,  and  influenced  by  the  Holy  Ghost. 

We  have  no  difficulty  in  admitting,  that  perception,  attention, 
abstraction,  recollection,  desire,  fear  and  hatred,  are  exercises 
ofoneandthe  same  \\\\x\di.  It  would,  however,  be  ridiculous  to 
confound  them.  The  writer,  who  should  seriously  attempt  to 
prove  the  identity  of  these  exercises,  would  be  considered  insane : 
and  he  who  shouW  employ  the  words,  as  if  they  were  synonymous, 
would  find  his  composition  altogether  unintelligible. 

The  various  gracious  exercises  of  a  renewed  mind  are  equally 
distinct  ;  and  it  is  more  criminal,  because  more  injurious,  to 
confound  them. 

It  is  absolutely  necessary,  however,  to  those  who  would  rea- 
son on  any  subject,  and  to  those  who  would  understand  argument? 
that  they  should  have  a  little  common  sense.  We  do  not  say 
that  they  must  have  much,  or  that  they  must  be  sensible  men  ;  for 
such  a  requisition  would  exclude  very  many  persons,  yea,  and 
very  many  public  teachers,  from  examining  any  subject.  They 
must,  however,  have  sense  enough  to  know,  that  the  body  of  man 
is  distinct  from  its  own  external  actions  ;  that  the  bone  is  not  the 
blood  ;  and  that  the  hand  is  not  the  foot.  They  must  have  sense 
enough  to  l^now?  that  the  mind  is  distinct  from  its  Qwn  acts,  and 


BlSTINGtJlSHED.  215 

that  faculties  are  distinguished  from  their  exercises.  Without 
so  much  sense,  on  their  part,  there  can  be  no  reasonincj  with 
them.  A  man,  who  does  not  know,  that  the  fioiver  of  sight  is 
distinct  from  the  act  of  looking  on  an  object ;  and,  that  an  irras- 
cible  disposition  is  distinct  from  being  in  a  rage,  cannot  under- 
stand any  argument.  Such  a  man  might  assert,  concerning 
a  stone  which  he  saw  rolling  down  the  hill,  that  motion  was  es- 
sential to  its  nature,  and  that  it  ceased  to  be  a  stone,  so  soon 
as  it  rested  on  a  level. 

In  treating  of  the  christian  graces,  the  principle  must  be 
admitted,  that  the  regenerated  soul  is  distinct  from  its  own  moral 
actions  :  and  that  a  holy  disposition  is  distinct  from  its  several 
pious  exercises. 

It  must  be  allowed  also,  on  our  part,  that  to  distinguish  each 
Christicin  grace  from  every  other,  is  difficult ;  but  analysis  is 
also  difficult  even  in  material  subjects,  which  are  visible  and 
tangible. 

The  reason  is  plainly  this  :  that  there  is  no  object  presented 
to  our  investigation,  which  is  perfectly  simple,  either  in  the  ma- 
terial world,  or  among  the  exercises  of  our  own  minds.  Every 
thing  which  we  see  is  complex  ;  and  what  the  logicians  call  a 
simple  idea,  never,  in  fact,  exists.  All  our  mental  operations  are 
complex.  It  is  true  we  can  separate  one  piece  of  matter,  one 
pebble  from  another,  and  examine  it  separately  ;  but  this  object 
is,  itself,  compound.  We  may  also  distinguish  one  principle,  or 
one  action  from  another ;  but  each  of  these  is,  in  itself,  again 
susceptible  of  analysis.  Sensation  cannot  exist  without //erce/z- 
ffoTz,  nor  can  either  of  them  without  being  accompanied  by  voli- 
tion :  and  a  human  volition  never  once  existed  where  the  opera- 
tions of  intellect  were  entirely  excluded.  No  mental  act  what- 
ever can  have  existence  without  volition. 

The  difficulty,  therefore,  of  distinguishing  the  Christian 
graces,  is  one  which  is  common  to  every  subject  of  investiga- 
tion > 


21{>  THE    CHRISTIAN    GRACES 

Faith,  we  have  already  said,  never  exists  alone  ;  but  is  always 
accompanied  by  some  degree  of  repentance,  love,  and  hope.  It  is 
nevertheless  distinct  from  each  of  them. 

The  word  faith,  when  applied  to  designate  a  Christian 
grace,  is  properly  a  technical,  theological  term  ;  and  is  not  used 
precisely  in  its  common  acceptation,  but  in  a  figurative  sense. 
It  is  thus  employed,  however,  because  its  radical  idea  is  a  very 
prominent  one  in  the  use  to  which  it  is  applied  in  theology. 

Faith,  in  this  connexion,  is  not  a  simple  exercise  of  one 
faculty  of  the  mind,  exclusive  of  every  other  ;  but  gives  employ- 
ment to  all  the  mental  powers  of  man.  It  includes  perception? 
volition,  attention,  desire,  affection,  reasoning,  and  judgment- 
Ignorance  alone  will  attempt  to  resolve  it  into  any  one  of  these. 

Faith  includes  a  knowledge  of  certain  facts ;  an  assent  to  cer- 
tain doctrines  ;  trust  in  a  certain  object ;  the  approbation  of  a 
certain  system  ;  and  the  acceptance  of  a  certain  offer.  It  im- 
plies each  and  all  of  these,  and  even  more,  but  it  is  not  one 
of  them  exclusively.  It  is  that  very  grace  by  which  the  sinner 
does  all  this,  that  is  in  scripture  called  faith. 

The  probable  reason  why  this  word  was  selected  to  designate 
this  grace  of  multifarious  operation,  is,  that  the  radical  meaning 
of  the  word  is  the  most  conspicuous  idea  in  the  theological  mean- 
ing. The  radical  meaning  of  the  word  faith  is  "  credit  to  testi- 
mony^^ and  this  is  the  leading  idea  by  which  the  scriptures 
characterize   that  saving   grace,   which   bears  the   appellation? 

FAITH. 

The  revelation  of  grace  is  the  testimony  of  God.  Every  part 
of  the  Bible  belongs  to  this  testimony  Should  any  one  separate 
any  doctrine  from  this  consideration,  that  it  is  a  part  of  the  gra- 
cious testimony  of  God,  he  would  injure  the  truth.  According 
to  this  dispensation  of  grace,  God  in  Christ  is  the  only  object 
of  our  worship.  He  has  proclaimed  it  from  heaven,  to  be  the 
good  pleasure  of  his  will,  that  there  should  be  no  transaction,  of 


DISTINGUISHED.  217 

any  kind,  between  man  and  himself,  but  according  to  the  consti- 
tution of  the  covenant  of  grace.  No  law,  no  love,  no  invitation, 
no  promise,  no  offer,  nothing  whatever  is  addressed  by  God  to 
man,  or  is  required  and  accepted  by  God  of  man,  but  upon  the 
footing  of  this  dispensation.  The  whole  is  a  testimony.  It  is  the 
province  of  faith  to  give  credit  to  testimony.  Hence,  that  grace 
which  enables  and  disposes  us  to  receive  and  act  upon  the  testi- 
mony of  God  concerning  his  grace,  is  called  faith.  Now,  from 
the  very  nature  of  the  case  it  is  utterly  impossible  that  any  action 
of  man  can  be  acceptable  to  God,  which  is  devoid  of  credit  to 
this  testimony.  Therefore  it  is  said,  "  without  faith  it  is  im- 
possible to  please  God." 

Faith,  then,  implies  knowledge  of  this  testimony,  assent  to  its 
doctrines,  approbation  of  the  plan  it  reveals,  and  acceptance  of 
the  offer  which  it  makes  to  the  sinner.  In  this  way,  and  in  no 
other  whatever,  it  gives  reverence,  love,  and  worship  to  God.  It 
absolutely  disclaims  every  other  method  of  knowing,  or  loving, 
or  serving  God. 

Unbelieving  man  is  prone,  if  he  seeks  God  at  all,  to  seek  him 
according  to  the  rules  of  some  other  system,  different  from  this, 
or  abstracted  from  it.  It  requires  the  power  of  God  to  destroy 
the  vain  reasonings  and  imaginations  of  such  a  person,  and  re- 
duce the  sinner  to  the  obedience  of  Christ,  the  obedience  of 
faith.  Under  divine  guidance,  the  souJ,  crediting  the  testimony 
of  God,  accepts  the  gospel  offer,  and  thus  becomes  united  to 
Christ,  By  the  constitution  of  the  system  of  grace,  Jehovah, 
precluding  himself  from  any  transactions  with  men  upon  the 
footing  of  anyother  system,  neither  demands,  nor  communicates, 
nor  accepts  any  love,  or  repentance,  or  any  other  exercise  of 
fallen  man,  without  faith,  or  before  it  exists.  Credit  to  his  tes- 
timony, with  a  knowledge  of  its  contents,  and  an  acceptance  of 
the  offer  it  makes,  God  demands  of  every  sinner  to  whom  his 
word  is  revealed.  "  This  is  his  commandment  that  ye  believe 
in  his  Son."  He  demands  love,  repentance,  and  hope  ;  but  he 
demands  them  only  through  faith.  He  communicates  these 
graces ;  but  it  is  only  through  faith.  Regenerated  men  exercise 
these  graces:  but  it  is  only  through  faith. 

28 


218  tht:   christian  gractjs 

Faith  then,  is  the  Jirst  exercise  of  the  regenerated  soiilj  iir 
which  it  embraces  the  testimony  of  God  and  the  offer  of  u  Re-* 
deemer,  with  a  full  persuasion  of  their  truth  and  excellency* 
"  With  the  heart  man  believeth  unto  righteousness." 

Repentance  signifies  a  change  of  mind^  which  includes  both 
sentiment  and  inclination. 

This  grace  is  demanded  of  all,  who  think  erroneously,  or  are 
disposed  to  evil  ;  because  in  the  first  they  sin  in  thought^  and  in 
the  second  they  transgress  in  affection.  Repentance  is  there- 
fore the  duty  of  all  sinners. 

It  is  in  the  word  of  his  testimony,  t^at  God  now  calls  on  men 
every  where  to  repent  :  and  since  he  will  have  no  transactions 
with  any  man,  according  to  any  other  system  than  that  which  is 
called  evangelical^  it  is  evangelical  refientance  alone  that  is  man's 
duty.     Any  other  change  of  mind  would  be  sin. 

Sinners  are  bound  to  repent  because  they  are  sinners,  and  God 
commands  a  Change  of  thought,  affection  and  pursuit.  Devils 
ought  to  repent  for  they  are  sinners  ;  but  both  devils  and  "  devil- 
ish" men,  may,  like  Judas,  often  change  their  minds,  or  both 
their  views  and  inclinations,  relative  to  many  objects  of  regard 
and  courses  of  conduct.  In  some  sense,  and  in  belief  of  some 
truth,  they  may  repent.  But  devilish  penitence  is  not  recorded 
on  the  catalogue  of  the  Christian  graces. 

Christian  penitence  is  demanded  of  us  by  God  upon  this 
ground,  that  he  has  given  us  a  testimony  concerning  himself^ 
and  our  duty,  to  be  accredited  by  us.  It  is  exercised  by  us,  on 
the  same  footing,  through  faith  in  that  very  testimony. 

This  penitence  is  a  gift  of  Christ,  who  is  exalted  in  order  to 
bestow  repentance  on  his  people,  by  his  Spirit  ;  which  repent- 
ance he  works  in  them,  through  faith  in  the  testimony  of  his 
grace.  Christ  shows  his  elect  nothing,  promises  them  nothing, 
gives  thorn  nothing,  abstracted  from  that  system  which  he  is  ex- 
alted to  aaminister.     Tae  Hoiy  Giiost  gives,  in  iact,  no  new  dis- 


HTSTTNGUISHED. 


^ISh 


position  to  man, but  as  the  Spirit  of  Christ ;  and  the  sinner  never 
exercises  evdiii^elical  repentance,  without  faith  in  the  testimony 
which  God  hath  given  of  his  Son. 

The  revelation  of  grace,  embracing  every  precept,  threat- 
cninsj,  offer,  promise,  is  the  only  lii^ht  in  which  the  mitid  is  chan- 
g'^d  from  darkness,  and  the  only  motive  by  which  choice  is  de-, 
termined  to  holiness.  There  is  no  repentance,  therefore,  with- 
out faith,  which  discerns  this  light,  and  regards  this  motive.  As 
G  k1  requires  of  man  no  other  repentance  than  that  \Nhich  is  ex-^ 
ercised  in  crediting  his  testimony,  so  he  works  by  his  Spirit  no 
other  than  that  which  he  requires. 

Repentance  is  from  sin  to  G  jd  ;  but  there  is  no  way  from  sin 
to  God,  except  through  Christ,  and  consequently  there  is  no 
Christian  repentance  without  fluth,  which  enables  us  to  turn  to 
God,  through  Christ.  RV;pentance  includes  hatred  of  sin,  and  grief 
for  it :  but  the  penitent  hates  and  grieves  on  account  of  the  con- 
trariety of  transgression  and  pollution  to  that  divine  excellency 
which  shines  in  the  testi-.nony  which  faith  alone  receives.  There 
can  be  wo  juat  views  of  sin,  without  just  views  of  the  authority 
which  it  opposes;  and  there  can  be  no  just  views  of  God,  or  of 
his  law,  without  understanding  and  accrediting  the  testimony,  in 
which  those  views  are  exiiibitcd.  Again  we  suy,  therefore,  that 
there  is  no  repentance  without  faith. 

Receiving  the  testimony  of  God,  and  embracing  the  Saviour 
which  it  offers,  by  faith  the  soul,  enlightened,  perceives  the  evil 
of  sin,  and  the  value  of  holiness.  Philosophers  may  reason 
about  the  evil  of  sin  ;  but  unless  they  are  taught  by  a  sight  of 
the  suffering  Jesus,  they  are  ignorant  and  know  nothing  as  they 
ought.  All  the  wonderful  calculations  of  ingenious  ministers 
cannot  set  sin  in  such  a  light,  that  it  shall  be  the  object  of  evan- 
gelical penitence,  before  the  sou  savingly  believes  the  true  and 
faithful  saying,  that  Christ  Jesus  came  into  the  world  to  save  sin- 
ners. Some  appear  to  have  supposed,  that  by  their  speculations 
about  the  character  of  God  and  the  nature  of  transgression,  ab- 
stractly considered,  they  could  convince  men  of  sin,  and  that 
from  this  view  of  the  exceeding  sinfulness  of  sin,  saving  peni- 
tence might  be  exercised.     These  persons  would  do  well  to  re- 


220  THE  CHRISTIAN   GRACES,  ETC. 

member,  that  God  requires  no  repentance,  but  such  as,  exerci- 
sed in  the  belief  of  gospel  truth,  turns  the  sinner  to  God, 
through  the  blood  of  Jesus  ;  and  by  the  constraining  power  of 
evangelical  motives,  instigates  to  new  obedience. 

The  believing  penitent  loves  God.  Love,  in  sinful  man,  is  of- 
ten a  blind,  impetuous  passion  :  but  the  love  which  God  re- 
quires, is  an  intelligent,  spiritual  affection.  There  is  no  affec' 
Hon  without  an  object  which  is  mentally  perceived.  There  may, 
indeed,  be  a  disposition^  which  will  certainly  be  affected  by  a 
suituble  object,  when  perceived  ;  but  there  cannot  be  love  with- 
out some  previous  knowledge. 

The  objects  of  christian  love,  are  revealed  in  the  testimo- 
ny of  God  alone.  The  demand  of  love  is  now  made  on  the  sin- 
ner, in  that  revelation  alone  which  faith  accredits.  Heat  without 
light,  and  affection  without  knowledge,  may  suit  the  prince  of 
darkness;  but  never  the  children  of  the  light,  never  the  Father 
of  lights. 

Love  is  shed  abroad  in  the  heart  by  the  Holy  Spirit.  It  is 
therefore  a  gift.  It  is  required  of  us  ;  and  is  therefore  a  dutyr 
It  is  a  Christian  grace,  by  which  faith  operates,  so  as  to  produce 
the  most  benign  effects.     Faith  worketh  by  love. 

In  like  manner  hope,  and  every  other  Christian  grace  which 
succeeds  the  mystical  union,  is  a  gift,  and  duty,  which  gift  is  re- 
ceived, which  duty  is  performed,  through  faith  in  the  Son  of 
God. 

While,  therefore,  we  love  the  piety  and  zeal  of  many  who  urge 
the  duty  of  unfeigned  love  to  God,  we  think  their  dissertations 
on  the  identity  of  all  the  graces^  are  worthy  of  the  label,  "  CON- 


J)ISINTERESTED   BENEVOJjENCE.  221 


NOTE  D. 


A  CALVIJYISTIC  DISQUISITIOJV  OJV  niSIJVTERESTED 
JSEA'-EVOLEJVCE. 


The  word  i?iterest  is  derived  from  two  Latin  words,  inter  est^ 
which  signify,  that  the  person  to  whom  they  are  applied  is  ivith- 
in,  the  place  or  thing.  Thus  we  say,  that  a  man,  who  takes  a 
deep  interest  in  any  concern,  is  in  the  thing,  or  he  enters  into  the 
spirit  of  the  affair.  To  use  the  word  appropriately,  when  we 
say  that  a  man  is  interested  in  any  business,  we  should  simply  in- 
tend ardour  of  feeling  ;  or  convey  the  Idea,  that  his  eoul  is  in  the 
matter.  Thus  the  man  of  feeling  is  interested  in  tlie  tale  of  woe  ; 
and  the  benevolent  man  is  interested  in  the  miseries,  as  well  as 
felicity,  of  his  fellow  men.  He  who  sympathizes  with  a  friend, 
enters  into  his  feelings  This  emotion  of  interest  may  be  good 
or  bad.  It  may  be  a  benevolent  or  selfish  interest,  which  we  take 
in  any  character  or  concern. 

Dis,  in  composition,  is  a  privative  particle.  Thus  we  say  dis- 
honour,  to  denote  that  honour  is  taken  away ;  and  dis-join,  to 
signify  that  the  union  of  two  things  is  destroyed;  or  dis-credit,  to 
express  the  taking  away  of  credit.  In  like  manner,  the  analogy 
of  language  would  lead  us  to  say,  that  dis-interest  denotes  the 
privation  of  all  interest,  whether  good  or  bad.  Dis-interested 
benevolence,  therefore,  strictly  speaking,  is  benevolence  from 
which  all  sort  of  interest  is  taken  away.  Now,  can  any  one  con- 
ceive of  a  benevolence  in  which  the  soul  has  no  lively  emotion 
of  interest  ? 

Some,  however,  may  be  disposed  to  use  interest  invariably  in 
a  bad  sense,  to  denote  selfishness  ;  and  then  we  shall  have  no  ob- 
jection to  the  taking  anvay  of  all  such  interest  from  benevolence. 
But  of  what  use  is  this  long  word  disinterested,  when  prefixed 
to  benevolence  ?    Why  is  it  not  enough  to  speak  of  benevolence, 


222  DISINTERESTED 

which  signifies  to  wish  well  to  any  and  every  bein^,  which  Is  the 
proper  object  of  holy  volitions  ?  It  is  certainly  more  sisnp  e,  -  nd 
more  scriptural,  to  speak  of  love  to  God,  and  love  to  our  neiii:h- 
bour  ;  which  affection  is  not  inconsistent  with  a  suitable  love 
of  ourselves. 

The  expression,  disinterested  benevolence,  was  probably  in- 
troduced into  theology,  to  convey  something  more  than  any  p'ain 
man  would  derive,  from  what  the  word  of  God  says  about  love. 
It  is  designed  to  teach  the  doctrine  of  such  an  imaginary  affec- 
tion, as  implies  a  willingness  to  be  damned.  Paul,  it  is  said, 
possessed  disinterested  affection,  for  he  was  willing  to  be  ac-^ 
cursed  from  Christ  for  the  promotion  of  the  glory  of  God. 

It  is  affirmed,  that  such  was  his  love  for  his  brethren,  that  he 
was  willing  to  I^y  down  lils  immortal  life,  his  precious  soul,  for 
their  salvation.  A  difficulty  exists  on  this  supposition,  in  recon- 
ciling the  language  of  Paul  and  our  S  iviour.  The  latter  says,  no 
MAN  hath  greater  love  than  this,  that  a  man  should  luy  down  hia 
life,  meaning  his  natural  life,  for  his  friend  ;  but  if  the  former 
was  willing  to  lay  down  his  soul,  for  any  one  of  his  brethren,  or 
for  all  of  them,  he  had  greater  love  than  Christ  allows  can  exist 
in  any  human  heart.  If  Paul  said  what  is  attributed  to  hi.n, 
either  he  or  the  Lord  was  erroneous  in  representation.  It  might 
suit  the  Socinians  to  prove,  as  Dr.  Priestley  thought  he  had  done, 
that  Paul  was  liable  to  make  false  propositions,  and  record  incon- 
clusive reasonings  ;  but  the  Calvinists  can  more  easily  believe 
that  Dr.  Hopkins  did  not  understand  Paul,  than  that  the  great 
apostle  was  a  bad  logician,  or  uninspired,  or  that  Paul  and  hi^ 
Master  were  at  variance. 

Let  us  examine  the  text  which  has  originated  this  contro-^ 

versy. 

«  I  say  the  truth  in  Christ,  I  lie  not,  my  conscience  also  bear- 
ing me  witness  in  the  Holy  Ghost ;  that  I  have  great  heaviness 
and  continual  sorrow  in  my  heart ;  for  I  could  wish  that  myself 
were  accursed  from  Christ,  for  my  brethren,  my  kinsmen  ac= 
cording  to  the  flesh."     i^ow.  ix.  1,  2,  3. 


BENEVOLENCE.  223 

The  Hopkinsians  make  Paul  say,  "  for  I  could  now  wish  that 
Jnyself  were  accursed  from  Christ  :"  but  this  is  an  evident  per- 
version of  the  word  E«;KO|tt>jv,  which  is  found  in  the  imperfect  time, 
middle  voice,  and  is  literally  rendered,  "  I  did  wish,"  When 
Paul  was  in  unbelief,  he  despised  Jesus,  as  a  Nazarene,  a  Galilean 
impostor,  and  did  wish  to  have  no  part  with  him  ;  to  be  accursed 
from  him.  Having^  been  himself  infatuated  as  his  unbelieving 
countrymen  now  were,  he  knew  their  danger,  and  was  deeply 
affected  at  the  knowIeHgo  of  their  guilt  and  impenitent  obstinacy* 
He  knew  how  to  compassionate  them,  because  he  had  been  in 
their  alarming  situation.  This  is  an  easy  explication  of  the  diffi- 
cult passage;  and  supposes  his  countrymen  to  be  the  objects 
of  his  heaviness  and  sorrow.  The  other  explanation  makes  the 
apostle  say,  that  he  had  great  benevolence,  but  was  grieved  at  his 
own  disinterestedness.  "I  say  the  truth  in  Christ;  I  lie  not; 
my  conscience  bears  me  witness  in  the  Holy  Ghost,  that  I  have 
inexpressible  anguish,  because  I  could  willingly  be  damned  for 
my  breihren.'*  Was  Pau:  given  to  such  solemn  nonsense  ?  The 
Calvinists,  generally,  believe  that  the  expression,  "  for  I  did  wish 
myself  accursed  from  Christ,"  was  introduced  by  Paul,  in  a 
parenthesis,  to  explain  the  reason  of  his  great  sorrow  for  his 
highly  privileged  countrymen,  who  were  despising  the  only 
salvation.  Some  of  them,  however,  differ  in  construction  ;  and 
suppose  that  Paul,  in  expressing  his  ardent  attachment  to  the 
Jews,  said,  "  I  did  wish  myself  to  be  set  apart^''  or  devoted^  as 
et.^o(,6tfA.cc  sometimes  signifies,  «^a,  "  by  Christ,"  to  the  apostleship, 
"  for  my  brethren  ;"  and  in  *'  Curcellcei  Lectiones,"  we  read  It^^ 
by^  instead  of  eiTro^from, 

Dr.  Lee  supposes  Paul  to  say  Hvxof^^v,  "  I  did  boast ;"  (for 
gloriari^  to  vaunt,  is  the  first  signification  given  to  the  theme 
of  that  word  ;)  '^  I  myself  did  boast,  {^%vroq  lyu  and  not  lya  xurov) 
that  I  was  separated  from  Christ,  vTrepy  more  than  my  brethren.** 

Lte'^s  Ser  p,  1 15. 

Common  sense  declares,  that  no  good  man  can  be  willing,  that 
any  penitent  sinner  should  perish  ;  that  no  man  ever  hated  his 
own  flesh,  and  that  no  man  can  so  love  God,  as  to  be  willing  to 
luite  him,  for  ever  and  ever. 


224  DISINTERESTED 

Every  Christian  knows  and  feels,  that  he  deserves  damnation  ; 
but  his  prayer  is,  "  God  be  merciful  to  me,  a  sinner."  Salvation 
we  are  commanded  to  seek  ;  and  to  be  willing  to  be  the  enemy 
of  God,  and  be  accursed  for  ever,  is  a  direct  violation  of  this  com- 
mand. A  willingness  to  be  damned,  so  long  as  men  are  com- 
manded to  seek  the  Lord,  must  be  an  unholy  emotion.  While 
the  sinner  remains  willing  to  perish  he  must  remain  unholy  ; 
and  opposed  to  the  divine  will.  Let  us  rest  assured,  therefore, 
that  he  who  is  finally  ijnlling  to  he  accursed,  nuill  he  accursed. 
Seek  the  Lord  while  he  may  be  found.  "  Have  I  any  pleasure 
at  all  that  the  wicked  should  die  ?  saith  the  Lord ;  and  not  that 
he  should  return  from  his  ways,  and  live  ?'* 

c(  "Why  will  ye  die,  O  house  of  Israel  ?  For  I  have  no  plea- 
sure in  the  death  of  him  that  dieth,  saith  the  Lord  God  :  where- 
fore turn  yourselves,  and  live  ye."        Ezek,  xviii.  23  and  33. 

It  is  said  by  some,  that  the  prayer  of  Moses,  when  he  interce- 
ded for  rebellious  Israel,  proves  that  he  was  willing  to  be  accur- 
sed for  his  brethren.  "  And  Moses  returned  unto  the  Lord  and 
said,  *  Oh  !  this  people  have  sinned  a  great  sin,  and  have  made 
them  gods  of  gold  !  Yet  now,  if  thou  wilt,  forgive  their  sin  —  ; 
and  if  not,  blot  me,  I  pray  thee,  out  of  thy  book  which  thou  hast 
written."  If  the  request  to  be  blotted  out  of  the  Lord's  book 
was  expressive  of  a  willingness  to  be  damned  ;  then  Moses 
prayed,  that  if  the  people  must  be  damned,  he  might  be  damned 
with  them.  "  If  thou  wilt,  forgive  their  sin  ;  and  if  not,"  send, 
me  also  to  fierdition.  Did  Moses  ever  offer  such  an  absurd  and 
impious  prayer  as  this  ?  The  truth  is,  that  the  scriptures  speak 
of  pardon  under  the  similitude  of  blotting  out  a  debt.  Moses 
first  besought  Jehovah  to  pardon  the  sin  of  the  people  :  and  then 
entreated,  if  Israel  was  not  restored  to  favour,  that  his  personal 
transgressions  might  be  remitted.  When  Jehovah  promises  to 
pardon,  he  sometimes  declares,  "  I  will  blot  out  your  transgres- 
sions." In  former  times,  when  accounts  were  erased,  one  mer- 
chant, having  paid  another  what  was  due  to  him,  might  have  said, 
"  please  to  blot  me  out  of  your  book." 

The  answer,  which  the  Lord  gave  to  Moses,  proves  that  this 
was  the  nature  of  his  petition.     Jehoyah  did  pardon  both  Moses 


BENEVOLENCE.  225 

and  the  people  ;  for  having  refused  to  conduct  the  people,  he 
how  consents  to  lead  them,  and  postpone  the  visitation  of  their 
iniquities.  "  And  the  Lord  said  unto  Moses,  whosoever  hath 
sinned  against  me,  him  will  I  blot  out  of  my  book  :  therefore 
now  go,  lead  the  people  unto  the  place  of  which  I  have  spoken 
to  thee.  .Behold,  mine  Angel  shall  go  before  thee  :  neverthe- 
less in  the  day  when  I  visit,  I  will  visit  their  sin  upon  them."— 
Exod.  xxxii.  31  —  35. 

Job  said,  "  though  he  slay  me,  yet  will  I  trust  in  him.^*  Job. 
xiii.  15.  Hence  it  is  inferred,  that  Job  was  willing  to  be  damned 
for  the  glory  of  God.  It  is  denied  that  Job  intended  damnation 
by  being  slain.  Let  those  who  affirm  it  prove  it  if  they  can.  He 
declares,  that  his  great  afflictions  have  not  destroyed  his  confi- 
dence in  God  ;  and  then  resolves  to  continue  his  trust  in  Jeho- 
vah, even  should  his  sorrows  and  pains  terminate  in  death.  Ve» 
rily,  he  trusted  in  God  that  he  should  not  be  finally  rejected. 

It  is  grantecj  to  Dr.  Emmons-^  as  an  unquestionable  fact,  that 
most  "  dramat-ic  writers"  have  attempted  to  form  "  their  amiable 
characters  upon  the  principle  of  disinterested  benevolence," 
It  is  believed,  however,  that  these  writers,  instead  of  using  a 
privative  particle,  compound  the  Greek  A/c  with  the  word  inter- 
ested, so  as  to  read  Aiir-interested  ;  that  is,  ^wzce-interested  ;  for 
the  characters  which  they  commonly  exhibit  for  imitation  are 
either  enthusiastically  or  selfishly  interested  in  their  exploits. 
At  any  rate  it  is  to  be  hoped,  that  neither  Cicero,  nor  a  dramatist, 
nor  a  writer  of  romance,  will  give  a  decided  cast  to  theologi- 
cal expression. 

Every  child  of  God  will  be  benevolent ;  and  even  when  he 
doubts  of  his  own  good  estate,  will  desire  to  promote  the  glory 
of  God.  He  will  say,  "  if  I  perish,  let  others  be  saved  :  if  I 
belong  to  the  kingdom  of  Satan,  (and  possibly  I  may  deceive  my- 
self,) my  present  prayer  is,  "  thy  kingdom  come."  Would  to 
God  that  such  benevolence  as  this  pervaded  every  heart ! 

29 


'226 


CALVINISM. 


CHAPTER  XII. 


OF  SJJWTIFiaiTIOJV, 


canon. 


List.fiasaim. 


CALVIN,  AND  OTHERS. 

1.  Regeneration,  by  the  gift  1.  In  effeciuiil  calling,  or  re- 
ef the  saving  grace  of  faith,  is  generation,  is  commenced  the 
the  commencement  of  sanctiji-    process  of    making    the  elect 

holy. 

Con.  a  Scot.  Con.  P.  C.  U, 
S.  and  Say,  Plat,  ch  13. sec.  Let 
passim. 

2.  In  this  life  sanctification  is 
not  perfect  in  any. 

Con.  C.  Scot.  Con.  P.  C.  U. 
S.  Say.  Plat.  ch.  13.  sec.  2. 
Larger  Cat.  Q.  77 .  Canons  R, 
D.  C.  Heads.  Art.  1. 


2.  Believers  in  this  life  are 
sanctified  but  in  part. 

Inst.  B.  8.  ch.  2.  sec.  20,  k:fc. 


3.  Sanctification   is   a    pro- 
gressive work. 

Inst  B.  3.  ch.  2.  pas. 

4.  Of  the  nature  of  the  be- 
liever^ s   imperfection ;     and   of 


3.  All  the  above  quoted  con- 
fessions teach  the  same. 

4.  On  the  same  subjects, 

"  Sanctification  is  that  rea! 


the  manner  in  which  this  holi-  work  of  God,   by  v/hich  they 

ness  is  increased.     In  order  to  who  are    chosen,    regenerated 

be  perfect,  the    christian  must  and    justified,    are    continually 

have  restored  to  him  the  whole  more    and    more   transformed 

of   the   image  of   God,  which  from   the  turpitude  of  sin,  to 

was  lost  by   the   fall.     This  is  the  purity  of  the  divine  image, 

not  restored  at  once,  and  never  We    distinguish   this   work   of 

perfectly  in  this  life.     By  faith,  God   from  the   first   regcnera- 

which  increases,  and  causes  all  tion,  and  first  eflfectUcd  calling 

the  christian  graces  to  flourish,  to  Christ.     For  the  immediate 

we  become  gradually,  after  re-  effect  of  regeneration  is  aprin- 

generation,    more     like    God.  ciple  of  spiritual  life,  which  in 

By  beholding  the  giory  of  the  a  moment  is  put  into  the  souljf 


HOPKINSIANISM, 


227 


CHAPTER  XIL 


OF  SAjYCTIFICATIOJ^t. 


HOPKINS,  AND  OTHERS. 

1.  Regeneration,  or  the  first         1.  The  first  creution  of  a  ho. 

production  of  disinterested  af-  ly  volition,  is  the   commence- 

fection,    is     the    beginning   of  ment  of  sane ti^cation. 
sanctijication.  Emmons^    Sfiring,   and    Wil* 

Sijst.    Vol.    I.  fi.  540.  et  fias-  liams^/mssim. 


2.  Dr.  Hopkins  said  the  2.  And  the  same  say  all  his 
same.  followers. 

Fart.  2.   ch.  ,4.  sec    13. 

3.  Where  a  work  of  sanctifi-  3.  All  Hopkinsians  say,  that 
cation  has  been  commenced,  God  who  has  begun  the  work 
the  promise  of  God  renders  it  of  holiness  in  the  hearts  of  his 
certain  that  it  will  be  carried  on.  people,   will    not   utterly  aban- 

FoL  2.fi.  IS\.  ei/iassim.  don  it;  but  finally  make  them, 
constantly  holy. 


4.  On  the  same  subjects. 
All  sin  consists  in  self-love, 
or  selfishness,  and  consequent- 
ly the  remaining  sinfulness  of  a 
believer  consists  entirely  in  his 
remaining  selfish  exercises.  So 
far  as  any  man  possessses  disin- 
terested benevolence  of  feeling 
and  action  he  is  holy  :  and  so 
far  as  he  has  opposite  volitions 
he  is  unsanctified. 

Syst.  Part  2.  ch,  4,  sec.  4, 
10  and  13. 


4.    On  the  same  subjects. 

'*  The  want  of  love  cannot  be 
a  transgression  of  the  law  of 
love."  Emmons^fi.  260. 

"  Whosoever  loves  God, 
loves  him  with  all  his  heart, 
and  to  the  extent  of  his  natural 
capacity.  Hence  every  saint  is 
conscious,  that  he  feels  per- 
fectly right,  so  long  as  he  i^ 
conscious,  that  he  loves  God 
for  his  real  excellence.  And 
he  cannot  teli,  nor  can  he  be 


228 


CALVINISM. 


CALVIN,  A 

Lord  more  and  more,  the  trans- 
formation into  his  image  be- 
comes more  perfect.  *'  So  we 
see  that  the  mind  enlightened 
with  the  knowledge  of  God,  is 
first  holden  wrapped  in  much 
ignoraQce,  which  by  little  and 
little  is  wiped  away." 

Inst.  B.   3.  ch,   2.  sec.   19.  et 
fiassim. 


"  Therefore  we  affirm  again 
that  which  we  have  above  spo- 
ken, that  the  root  of  faith  is  never 
plucked  out  of  a  godly  heart, 
but  stickejh  so  fast  in  the  bot- 
tom, that  howsoever  it  be  shaken 
and  seem  to  bend  this  way  or  that 
way,  the  light  thereof  is  never 
so  quenched  or  choaked  up, 
but  that  it  lieth  at  least  hidden 
under  some  embers  :  uid  by 
this  token  is  plainly  shewed, 
that  the  word  which  is  an  incor- 
ruptible seed,  bringing  forth 
seed  like  itself,  the  spring 
whereof  doth  never  wither  and 
peribh." 

B.  3.ch.  2.  sec.  21. 


The  same  means  which  were 
of   use  effecLuaiiy  to   call    the 


ND  OTHERS. 

by  the  immediate  energy  of  the 
Holy  Spirit.  The  effect  of  the 
effectual  calling  is  the  mystical 
union  and  communion  with 
Christ.  But  the  effects  of 
sanctification  are  the  habits  of 
spiritual  graces  and  their  lively 
exercise  ;  and  thus  sanctifica- 
tion follows  upon  regeneration 
and  effectual  calling,  at  least  in 
the  order  of  nature,  and  suppo-? 
ses  those  actions  of  God  as  go- 
ing before  it." 

Witsius'  Econ.  B.  3.  ch.  12, 
sec.  11,  12. 

"  They  who  are  effectually 
called  and  regenerated,  hav- 
ing  a  new  heart  and  a  new 
spirit  created  in  them,  are 
farther  sanctified  really  and 
personally,  through  the  vir- 
tue of  Christ's  death  and  re- 
surrection, by  his  word  and 
spirit  dwelling  in  them  ;  the 
dominion  of  the  whole  body  of 
sin  is  destroyed,  and  the  several 
lusts  thereof  are  more  and 
more  weakened  and  mortified, 
and  they  more  and  more  quick- 
ened and  strengthened  in  all 
saving  graces,  to  the  practice 
of  true  holiness." 

"  This  sanctification  is 
throughout  in  the  whole  man, 
yet  imperfect  in  this  life  ;  there 
abideth  still  some  remains  of  cor- 
ruption in  every  part :  whence 
ariseth  a  continual  and  irrecon- 
cilable^ar  i   the  flesh  lusting 


HOPKINSIANISM. 


229 


HOPKINS,  AND  OTHERS. 

The  work  of  sanctification  is  told,  wherein  he  is  to  blame  for 

carried  on,  as  it  was  commen-  not  feeling  a  higher  or  stronger 

ced;  by  the  divine  efficiency  in  affection  towards  God,  than  he 

producing  benevolent  volitions ;  actually  feels.'* 
in  which  holiness  entirely  con-  Emmons .^fi.  440. 

sists.  The  imfierfect   obedience  of 

Vol.   I.  p..  205.  and  the  last  believers   consists,  not  in  loivy 

quoted  filaces.  iveak^  oy  languid  affections,  or 

„  TT           J      ^      11  ^1  •  ii^    affections  partly    holy  and 

"  He  conducts  all  things,  ex-  i        if          j 

,         ,    .   ^         ,        .  ,  partly  sinful,  arising  from  mix- 

ternal   and    internal,    with    re-  ■'         ^            '            & 

,    •    .             ,  ed  principles    in    the    human 

spect  to  every  christian ;  and  so  ■*          ^ 

,        ,,       .  J  heart ;  but  in  their  having,  by 

orders  the  degree  and  manner  '  °'     •' 

,     .  c\'     '  a  A    an  unequal  alternation, /^er/ec^- 

and  time  oi  his  influence  and  ^  w     ^ 

^    ,  .u        r  ly  holy  2iV\d.  perfectly  sinful  \o\i- 

ci«szs^anc(?,  as  tokeepthemtrom     f  ...  /. 

fulling  totally  and  finally  '*  "  It 
requires  infinite  skill  and  wis- 
dom, to  sanctify  a  corrupt 
heart,  and  to  order  every  thing 
so,  with  respect  to  each  indivi- 
dual, at  all  times  and  e-very  mo* 
ment^  as  effectually  to  prevent 
his  falling  away,  though  he 
walks  upon  the  verge  of  ruin.** 
Hop,  Syst.  Vol.  2. p.  203. 


tions,  which  are  of  the  creative 
energy  of  the  Holy  Ghost  :  so 
that  saints  are  at  different  mo^ 
ments,  according  to  th.e  nature 
of  their  exercises,  entirely  ho- 
ly, or  entirely  sinful. 

Emmons*  \Bth  and  \9th  Ser- 


mons. 

God  neither  gives  nor  zm- 
plants  any  biasy  taste,  or  habit, 
or  gracious  principle,  or  princi- 
«  That  believers  will  never  pie  of  grace,  in  any  of  the  re- 
totally  and  finally  fall  away,  so  newed,  nor  do  men  ever  act 
as  to  perish,  is  not  owing  to  the  from  any  thing  but  an  immedi- 
nature  of  true  grace,  or  any  ate,  divine  impulse, 
power  or  sufficiency  in  them-  £mmon«,/2.  283,  454,  462. 

selves   to  persevere    unto  the  Sanctification     consists     in 

end  ;  but  this  depends  wholly  God's  continuing  to  create  bo- 
on the  will,  and  constant  influ-  ly  exercises.  He  creates  good 
ence  and  energy  of  God,  work-  and  bad  actions  of  the  heart ; 
ing  in  them  to  will  and  to  do.  but  when  he  creates  good  vo- 
T hey  are  kept  by  the  power  of  litions  more  frequently  than 
God,  through  faith  unto  salva-  formerly,  and  more  frequently 
tion."  than  bad   ones,  then  sanrtifica- 

Vol.  2.  p.  131.     tion  is  progressive. 


230 


GAL.VINISM. 


CALVINj  AND  6THERS. 

saints  are  of   use  to  promote  against  the  Spirit,  and  the  Spi- 

the  growth  of  grace  in  them.  rit  against  the  flesh.     In  which 

B.  \.  ch.  \Q.  et  fiassim.  war,   although    the    remaining 

No  exercise  of  the  believer  corruption  for  a  time  may  much 

in  this  life  is  perfectly  holy.  prevail,  yet,  through  the  con- 

B.  3.  ch.  14.  sec.  9,  ^c.  tinual  supply  of  strength  from 

«  The   godly   heart    therefore  ^^e  sanctifying  spirit  of  Cnrist, 

fe  leth     a    division     in    itself,  ^^e  regenerate  part  cioth  ovcr- 

\f  hich  is  partly  delighted  with  come,  and  so  the  saints  grow  in 

sweetness    by    acknowledging  grace,  perfecting    hoUncss    in 

the  goodness  of  God,  and  part-  the  fear  of  God." 

ly  grieved  with   bitterness  by         C'ow  C.  Scot.  Con.  P.  C.  U.S. 

feeling    of   his    own     misery;  Say.  Flat.  ch.  13. 

partly  resteth  on  the  promise  of        «  And  as  it  hath  pleased  God 

the  gospel,   and    partly  trem-  by  the  preaching  of  the  gospel, 

bleth  by  reason  of  the  testimo-  to  begin  this  work  of  grace  in 

nies  of  his  own   wickedness  ;  us,  so  he  preserves,  continues, 

partly  r^joiceth  with  conceiv-  and  perfects   it  by  the  hearing 

ing  of  life,  and  partly  quaketh  and  reading  of  his  word,  by  me-- 

for  fear  of  death.     Which  va-  ditation  thereon,  and  by  the  ex- 

riations   cometh  by   imperfec-  hortations,threatenmgs  and  pro- 

tion    of     faith.'*       "  Hereup-  mises  thereof,  as  well  as  by  the 

on  proceed  those  battles,  when  use  of  the  sacraments." 

the  distrustfulness  that  abideth 

in  the   remnants  of  the   flesh, 

riseth  up  to  assail  the  faith  that 

is  inwardly  conceived."* 

I?ist.  B,  3.  ch.  2  sec.  18,  19, 
20. 


Con.  R,  D.  C  Canons^  Head 
5.  Art.  U. 

The  same  doctrines  are 
taught  by  all  the  ancient  con- 
fessions of  the  reformed  church- 
es. 


*  Dr.  Hopkins  does  not  much  differ  from  Calvin  on  this  subject,  if  we 
might  judge  from  some  sentences,  disregarding  others. 


"  The  apostle  John  decides  this  point,  in  most  express  terms.  He  says, 
yj  <iue  say  that  we  have  no  sin  we  deceive  oursehest  and  the  truth  is  not  in  us. 
He  does  not  mean,  if  ive  say  lue  7iever  did  sin,  because  this  is  contrary  to 
his  express  words,  which  are  in  the  present  time,  if  we  say  we  have  ?io  sin, 
now,  at  this  present  time.  According  to  this  no  man  can  with  truth  say,  at 
any  time  of  his  hfe,  I  have  no  ««,  or  lam  %vithout  sin  and  perfectly  holy  '* 

SysuVQL2.p.2lQ, 


HOPKINSIANISM. 


231 


HOPKINS,  A 

"  The  perseverance  of  be- 
lievers is  consistent  with  their 
being  sanctified  but  in  part; 
and  guilty  of  much  sin  ;  and 
even  hy  surprise  and  great 
temptation,  of  particular  gross 
outward  acts  of  sin.  But  they 
never  become  totally  corrupt 
and  sinful,  as  they  were  before, 
and  as  all  the  unregenerate  are ; 
and  they  do  not  sin  with  their 
IV hole  heart :  they  being  born 
of  God  do  not  commit  sin  in 
this  sense,  and  as  others  do  ; 
for » his  seed  remaineth  in  them : 
and  they  cannot  thus  sin  be- 
cause they  are  born  of  God.'* 

Vol.  2.  fi.  131,  132. 

There  are  different  degrees 
of  holiness  in  believers  ;  and 
some  of  their  holy  exercises 
may  be  stronger  while  others 
are  weaker. 

Fol.2./i.  150—156.* 


ND  OTHERS. 

The  utterly  unsanctified  are 
constantly  sinful ;  while  the 
partial. y  sanctified  are  but  in- 
constantly  good.  The  alterna- 
tion of  holy  and  unholy  feelings 
constitutes  that  nvarfare  of 
which  Paul  speaks,  when  he 
says,  "  what  /  ivouldy  that  do  I 
not.^*  "  Saints  do  have  some 
perfectly  good  affections  ;'*  and 
"  it  is  no  less  evident,  that  they 
have  some  affections  altogether 
unholy  and  sinful."  "  There 
is  nothing  else  which  prevents 
their  being  as  perfectly  holy 
and  free  from  sin,  as  the  saints 
and  angels  in  heaven."  When 
God  shall  cease  from  the  pro- 
duction of  sinful  exercises,  and 
shall  produce  constantly  holy 
ones,  their  sanctification  will  be 
completed. 

£mmo7rs,yi.  431— 483. 


*  In  tliis  part  of  the  System,  Dr.  Hopkins  is  not  so  consistent  with  liim- 
self  as  the  ingenious  Dr.  Emmons.  Tnis  latter  divine  does  not  hesitate  to 
say,  that  no  part  of  a  believer's  imperfection  consists  in  the  weakness  of  his 
exercises,  for  he  either  loves  God  luith  his  vihole  hearty  or  inith  his  'whole 
heart,  as  the  impenitent  do,  hates  God.  After  what  Dr.  Hopkins^had  before 
said  of  holy  and  sinful  volitions,  he  should  have  gone,  to  have  been  thorough, 
the  full  length  of  his  own  system.  But  the  good  man  was  probably  startled, 
by  a  glimpse  at  the  consequences  of  his  own  theory ;  and  therefore  at- 
tempted to  compound  two  opposite  doctrines.  Consequently,  upon  the 
subject  of  sanctification  he  is  sometimes  with  Calvin  and  sometimes  witli 
Emmons. 


**  This  same  apostle  represents  all  christians,  as  in  a  state  of  warfare,  by 
reason  of  evil  inclination.s  and  lust  in  their  hearts,  which  oppose  that  which 
is  the  fruit  of  the  Spirit,  in  tliem,  ^d  prevents  tiieir  doing  what  they  would. 


232  ON    THE    IMPERFECTION 

NOTE  A. 

OJ^  THE  IMPERFECTIOJ\^  OF  ChOOB  JHEJY. 


The  three  divines  whose  discussion  was  lately  reported,  were 
again  convened,  by  the  concerns  of  the  church,  in  one  of  the 
monthly  clerical  associations. 

During  the  transaction  of  business,  when  any  dispute  was 
agitated,  they  could  not  avoid  the  discovery,  by  a  few  friendly  al- 
lusions, that  they  were  rival  metaphysicians,  and  that  one  was  a 
Calvinist,  another  a  Hopkinsian,  and  a  third  an  Arminian. 


The  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against  the  ^esli  :  and 
these  are  contrary  the  one  to  the  other  ;  so  that  ye  cannot  do  the  things 
that  ye  would."  Here,  he  speaks  like  a  Calvinist,  of  two  opposite  princi- 
ples, existing  and  opposing  each  other,  in  the  renewed  sinher  at  the  same 
time.  But  he  adds,  "  To  will  was  present.  When  they  looked  forviard, 
they  wished  actually  to  do,  and  be  all  that  Christianity  dictates,  and  of 
which  they  could  have  any  idea  ;  but  ii^en  they  came  to  act,  they  always  fell 
short,  and  sinful  inclinations  prevented  their  doing  as  they  desired."  This 
is  the  modern  Hopkinsian  doctrine  ;  that  at  one  time  the  believer  ivills  that 
which  is  good  ;  but  at  a  subsequent  time,  wills  something  directly  opposite  : 
!»o  that  one  exercise  is  perfectly  good,  and  a  subsequent  one,  directly  the 
opposite.     The  loarfare  consists  in  one  volition's  succeeding  another  ! 

The  same  divine,  however,  concludes  by  g'iving  the  Calvini'stic  senti- 
ment, (by  way  of  alternation,)  that  sinful  inclinations  "  defile  their  best  ex- 
ercises.** Syst.  Vol.  2.  p.  194!.  Dr.  Hopkins,  therefore,  was  almost  as  much 
inclined  to  the  *'  taste  or  principle  theory,"  as  to  the  "  exercise  scheme." 
By  iticlination  he  must  have  intended  somethmg  different  from  exercise,  and 
sometliing  prior  to  it ;  for  he  would  not  say,  after  declaring  every  exercise 
to  be  distinct,  and  either  benevolent  or  selfish,  that  one  exercise,  for  ever 
past,  could  dejile  one  future,  with  which  it  had  no  connexion.  May  not, 
then,  an  evil  disposition  exist,  which  excites  to  a  wicked  act  ?  And  may  not 
the  doctrine  of  Witsius  and  his  teacher,  Calvin,  be  true,  that  "  holiness  de- 
notes that  purity  of  a  man  in  his  nature,  iticlinations  and  actions,  which  con- 
sists in  an  imitation  and  expression  of  the  divine  purity  V* 

Witsius*  Econ.  £.  3.  ch.  12.sec.  10. 


OF    GOOD    MEN.  233 

The  churches,  of  which  they  were  bishops,  had  no  common 
fconfession  of  faith  ;  and  it  is  not  a  matter  of  surprise^  therefore^ 
that  the  clerical  conventions  should  contain  a  heterogeneous 
mass  of  sentiment. 

After  the  business  of  the  day  was  over,  and  their  yotinget 
brethren  had  generally  retired  for  the  night,  to  several  of  the 
neighbouring  houses,  the  three  fathers  commenced  another 
nocturnal  discussion. 

Calvinist.  In  your  sermon  before  the  association  to-day, 
brother  H.  you  very  boldly  advocated  your  own  sentiments  ;  but 
give  me  leave  to  say,  I  think  you  was  very  heretical  in  your  doc- 
trine concerning  the  imperfection  of  the  saints. 

Hofikinsian.  Well,  Doctor  C.  we  must  attempt  to  settle  that 
matter.  I  have  prepared  a  dissertation  on  that  subject.  What 
if  I  should  read  it ;  and  allow  you  two,  eager  critics,  to  tear  me 
into  pieces  ? 

Cal.  O  produce  it :  produce  it.  It  will  have  this  good  ten^ 
dency,  if  no  other  ;  to  keep  us  to  some  point,  and  preclude  va- 
grant reasonings. 

Arminian.  I  shall  be  glad  to  hear  it,  if  I  can  keep  myself 
awake  ;  but  if  not,  I  will  tell  you  what  I  think  of  it,  when  you 
have  done. 

Hop..  That  is  to  say,  you  will  judge  me,  as  your  hearers^ 
rubbing  their  eyes  at  the  sound  of  your  Amen,  judge  your  dis-^* 
courses. 

All  this  was  spoken  in  very  good  nature  ;  so  that  after  a  little^ 
persuasion,  the  portable  desk  was  unlocked,  and  forth  came. 

THE     DISSERTATION, 

The  Hofikinsian  reads.  "  There  are  three  kinds  of  moral 
tharacters  in  existence.  The  first  is  holy  ;  the  second,  unholy  i 
^d  the  thirdj  mixed  ;  or  a  combination  of  the  two  first.     ^^ 

30 


234      '  ON     THE     IMPEUFECTION 

cend  into  heaven,  survey  all  the  hihabitants,  and  it  will  be  foundj 
that  from  Jehovuh  on  his  throne,  to  the  weakest  believer, 
who  last  arrived  at  the  gate  of  paradise,  all  are  perfectly  holy. 
However  God  and  his  creatures,  which  are  spirits  made  perfect, 
differ  in  other  things,  in  freedom  from  all  sin  they  are  alike  :  and 
to  be  free  from  sin  is  to  be  perfect  in  holiness." 

Cal.  Hold,  hold  !  The  stones  of  the  street,  the  trees  of  the 
forest,  and  the  beasts  of  the  field,  are  free  from  all  sin,  but  ure 
not  perfect  in  holiness. 

Arm.  I  think  he  is  right  U]>on  r^v  plan,  that  irian  is  in  him- 
self good  ;  that  sin  is  something  adventitious  ;  for  when  this 
superinduced  sin  is  taken  away,  man  is  what  he  was  before  ; 
that  is,  holy,  just  and  good,  as  a  man.     Pray,  go  on  Doctor. 

Hofi.  "  The  glorified  saints  have  the  image  of  God,  which 
they  once  lost,  entirely  restored  ;  the  temples,  which  were  once 
in  ruins,  God  has  rebuilt  ;  and  the  whole  man  is  formed  after  the 
divine  pattern,  Jesus  Christ. 

The  second  character  we  find  displayed  in  two  worlds.     It  is 
to  be   seen  on  earth,   and  in  the  prison  of  despair.     If  we  de- 
scend into  the  dark  abode,  with  the  lighted  lamp  of  revelation 
in  our  hand,  we  shall  see  that  all  the  damned  spirits  are  of  one 
character      They  are  all  unholy.     Here  is  one  wretched  beingj 
who  once  inhabited  heaven  ;  and  here  another,  who  was  born  on 
earth  ;  but  this  makes  no  difference  in  their  moral  image,  for 
one  is  now  the  Devil ;  and  the   other,  the   child   of  the  Devil. 
There  is  a  family  likeness  between  the  father  and  the  son.     Not 
one  inhabitant  of  hell  has  any  love  to  God.     Devils  and  accursed 
men  love  the  same  objects.     Their  dispositions  and  actions  are 
of  the  same  description.     It  wiay  be  thought  difficult  to  prove, 
that  any  persons,  who  are  still  in  our  world,  are  of  the  same  class 
with  the  unholy  in  the  bottomless  pit :  but  is  there  a  greater  dif- 
ference between  Satan  and  an  impenitent  sinner, than  between  God 
and  his  glorified  saints  ?  Verily,  the  wicked  must  be  included  in 
the  denomination  of  unholy  beings  ;  for  *'  God  is  not  in  all  their 
thoughts;"  "there  is  no  fear  of  God  before  their  eyes  ;"  they 
are  "  children  of  wrath  ;"  and  God  declares,  that  thty  are  not 


©F    GOOD    MEN.  235 

only  "  sensual,**  but  even  "  devilish."  «  Ye  are  of  your  fa- 
ther, the  Devil/*  saith  the  Son  of  God,  "  and  the  works  of  your 
father  ye  will  do  '*  Did  the  evil  angels  rebel  ?  So  have  impe- 
nitent sinners.  Do  the  evil  angels  hate  God  ?  Wicked  men  are 
"  haters  of  God.'*  Does  Satan  remain  unreclaimed  by  all  the 
mercies  and  judgments  of  God  ?  The  same  is  true  of  impeni- 
tent men  The  children  of  the  Devil  no  more  love  God,  or  his 
Son,  or  his  word,  and  people,  than  the  Devil  himseif  does.  All 
of  this  class  of  unholy  beings  have  hearts,  which  are  enmity 
against  God.  None  of  them  has  the  knowledge  of  the  glory  of 
God.  Satan,  with  eyes  of  malice,  looks  upon  the  ever  blessed 
God  as  the  tyrant  of  heaven  ;  and  the  wicked  in  our  world  deem 
mm  "  a  hard  master,"  an  "  adversary  ;"  a  cruel,  capricious  be- 
ing. Does  Satan  boast  an  "unconquerable  will,"  "and  cou- 
rage never  to  submit ;"  or  pride,  that  will  not  "  bow  and  sue 
for  grace  ?"  With  how  much  propriety  may  the  sinner  confess 
that  he  has  the  same  spirit  !  Does  Satan  resolve  to  do  his  own 
pleasure,  defy  OMNIPOTENCE,  and  challenge  the  wrath  of  God 
to  execute  its  worst  judgment !   Shiners  practically  do  the  same. 

Who  continues  in  impenitence,  performing  his  own  will,  and 
consents  to  be  a  lover  of  pleasure,  more  than  of  God  witnout 
declaring, 

"  To  rei^n  13  worth  ambition,  though  in  hell  : 
Better  to  reign  in  heli,  than  serve  in  heaven  l'" 

I  would  not  insinuate  that  all  unholy  beings  have  the  same  de- 
gree  of  wickedness  :  but  all  are  wicked  ;  while  some  are  more 
wicked  ,  and  the  devil  is,  by  way  of  eminence,  called  "  the  wick- 
ed one;"  because  most  wicked.  One  may  be -the  least  wicked. 
of  all  unsanctified  beings,  and  yet  not  have  any  holiness  :  no, 
not  the  least  love,  nor  the  weakest  evangelical  fdith.  One  too, 
may  be  the  least  in  the  kingdom  of  heaven,  without  partaking 
in  the  least  degree  of  sin. 

Neither  would  I  be  understood  to  say,  that  impenitent  sin- 
ners have  nothing  about  them,  or  in  them,  which  is  naturally 
good,  or  in  itself  lovely.  The  vilest  youthful  libertine  may 
have  a  lovely  personal  appearance ;   but  this  is  not  holiness. 


236  OlSr     THE    IMPERFECTION 

Parents  may  have  an  affectionate  disposition  towards  their  chil- 
dren ;  but  so  far  as  they  are  animal,  they  are  destitute  of  holi-. 
ness.  Brutes  have  natural  affection.  It  is  a  good  and  lovely 
thing  in  them,  as  well  as  in  mankind.  The  knave,  the  glutton, 
the  murderer  may  be  moved  by  sympathy :  and  so  may  the  brutes. 
This  and  many  other  things,  are  good  in  themselves  ;  which 
have  no  love  to  God  in  them  ;  nothing  which  can  be  called  ho- 
Jiness. 

In  amiable  natural  gifts  and  graces,  sinners  on  earth  differ 
from  those  who  are  fallen  angels  and  damned  spirits.  Sinners, 
too,  have  sometimes  an  appearance  of  moral  goodness,  which  is 
beneficial  to  society,  which  some  unholy  beings  have  not.  Satan 
has  none  of  that  hypocrisy  which  induces  some  men  to  be  exter- 
nally religious,  while  their  hearts  are  after  their  lusts.  The  un- 
godly often  attend  public  worship  ;  they  sing  ;  they  pray  ;  they 
perform  many  kind  actions  ;  but  in  the  sight  of  God,  who  look- 
€th  on  the  heart,  they  have  never  loved  those  external  duties, 
which  pride,  custom  and  fear  have  induced  them  to  observe. 
Will  you  boast  of  mere  formality  in  religion  ?  Satan  and  his 
rebel  legions  may  warble  hymns  of  praise, 

*'  And  to  the  Godhead  sing", 
Forc'd  halleluiahs  ! — = — -" 

The  third  sort  of  characters  is  found  only  in  this  world.  It  is 
ihe  character  of  a  Christian  ;  and  may  well  be  denominated  a 
mixed  character,  because  it  partakes  of  holiness  and  sin. 

We  find  it  delineated,  in  the  word  of  God,  by  the  pencil  qf 
the  Holy  Spirit.  It  is  materially  different  from  the  character  of 
the  perfectly  sinful,  and  equally  diffei^ent  froqi  that  of  the  per- 
fectly holy.  A  full  view  of  this  wonderful  character  may  be 
seen  in  the  seventh  chapter  of  Romans  ;  in  which  Paul  relates 
his  experience  of  moral  good  and  evil.  The  whole  is  summa- 
rily comprehended  in  one  verse.  "  Now  then,  it  is  no  more  I 
that  do  it,  but  sin  that  dwelleth  in  me."  Here  is  a  compound  of 
contrarieties.  Philosophy  would  say,  that  such  a  person  as  Paul 
describes  himself  to  be,  could  not  exist ;  but  revelation  and  the 
universal  experience  of  believers  attest,  that  such  as  Paul  de- 
seribes  l)imsclf,  is  every  renewed  person,  while  in  the  flesjii 


OF    GOOD    MEN.  237 

Theologists  differ  in  theory  upon  this  subject,  but  all  admit, 
that  the  believer  in  this  sinful  world,  is  sanctified  but  in  part,  and 
retains  much  sin,  while  he  has  some  holiness.  All  admit,  that 
he  is.  a  believer  who  has  the  least  degree  of  love  to  God,  and 
faith  in  Jesus  Christ,  so  that  the  quantity  of  grace  need  not  be 
considered,  in  determining  who  is,  and  who  is  not,  of  the  class 
of  Christians.  AH  admit  too,  that  grace  in  the  heart  is  small  in 
the  beginning,  and  increases  in  some  nianner,  until  the  whole 
man  is  perfectly  purified  from  sin.  In  the  general  truths  con- 
veyed in  tnese  and  similar  passages,  there  is  an  agreement  be- 
tween the  greater  part  of  gospel  ministers,  and  professed  Chrisr 
tians.  Paul  was  a  Christian,  who  after  his  conversion,  both  obey- 
ed and  disobeyed  God  ;  who  had  peace  of  conscience,  and  yet  a 
conviction  that  he  was  still  a  wretched  man  :  who  loved  sin 
enougI\  to  commit  it,  bui  w^ho  sincerely  groaned  to  be  delivered 
from  it.  He  possessed,  like  all  other  children  of  God,  who 
dwell  in  the  flesh,  a  mixed  moral  character.  This  mixture  of 
sin  and  holiness  is  described  in  various  ways.  Several  of  the 
systems  of  explanation  are  worthy  of  attention. 

1.  Some  maintain  that  the  imperfection  of  the  saints  arises 
from  the  remainder  of  a  sinful  nature.  The  old  and  perfectly 
sinful  nature  is  in  part  changed  in  conversion,  and  the  Holy 
Spirit  carries  on  a  process  of  refining  what  was  once  wholly  evil, 
until  it  becomes  wholly  good.  The  sinful  nature,  which  was 
inherited  from  Adam,  is  thought  to  be  purified,  by  the  increase 
of  grace,  even  as  the  whole  lump  is  leavened  by  a  little  leaven. 
Hence  they  suppose  Paul  intended  to  teach  us,  that  the  unsancti- 
fied  part  of  his  nature  did,  what  his  sanctified  part,  at  the  same 
moment,  disapproved.  The  old  part  of  his  nature  warred  against 
the  new  part.  According  to  this  system,  the  believer  is,  in  his 
very  nature,  partly  an  object  of  the  divine  love  and  partly  an 
object  of  divine  hatred.  If  the  greater  part  of  his  nature  is  not 
sanctified,  God  hates  the  believer  more  than  he  loves  him ;  for 
this  very  nature  is  said  to  be  a  wicked  thing,  which  God  abhors. 
This  plan  supposes  a  wicked  nature  to  be  distinct  from  wicked 
exercises,  mental  actions,  or  volitions,  and  the  cause  of  them.'* 

Cal.     The  whole  of  that  representation  is  uncandid  ;  and  cal- 
culated to  make  the  truth  appear  ridici^lous.     If  the  word  af 


238  ON  THE    IMPERFECTION 

God  is  to  be  accredited,  we  have  a  corrupt  nature,  a  carnal  mind, 
disorderly  affections,  and  corrupt  propensities.  Wlien  we  are 
once  united  to  Christ  by  faith,  then  we  btgin  to  bring  the  body 
and  the  soul  into  subjection  to  the  gospel.  For  instance  ;  you 
knoW)  that  when  a  drunkard  is  converted,  he  will  still  retain 
a  corrupted  uppetite  ;  and  there  is  from  constitution  and  habit  a 
strong  propensity  to  intemperance:  but  through  help  obtained 
of  his  Head,  he  may  by  degrees  destroy  even  the  inordinate  pre- 
disposition to  ardent  spirits.  In  this  case  you  see  how  grace 
may  overcome  nature.  But  before  the  disposition  to  inebriation 
was  subdued,  the  renewed  person  might  say,  that  in  regard  to 
the  virtue  of  temperance  he  was  still  imperfect,  in  consequence 
of  the  remainder  of  a  sinful  nature  I  might  apply  the  same 
mode  of  reasoning  to  every  evil  propensity,  whether  it  be  animal 
or  mental,  for  I  conceive  it  to  be  a  fundamental  axiom  in  reason- 
ing, that  there  are  mental  principles  of  action. 

Hop.     I  deny  that  there  is  any  such  thing. 

Cat.  Might  I  not  say,  as  a  cunning  Scotchman  said  to  a  New- 
Englander,  in  a  similar  debate  :  "  Well,  well,  Sir,  I  perceive 
that  you  are  an  unfirincifiled  man  ?" 

Arm.     A  good  story  1  unprincipled  man  I 

Cal.  The  scriptures  do  certainly  compare  grace  in  the  heart 
to  a  little  leaven,  which  ultimately  affects  the  whole  mass  of  na- 
tural principles  and  affections  ;  to  a  seed  of  mustard,  which  is 
one  of  the  smallest  of  all  seeds;  and  to  a  kernel  of  corn,  which 
is  planted,  watered,  and  made  to  produce,  first  the  blade,  then 
the  unripe  ear,  and  in  due  time,  the  full  grain  in  the  ear. 
Paul  declares,  that  the  flesh  lusteth  against  the  spirit,  and  the 
spirit  against  the  flesh.  By  the  Jiesh  we  are  to  understand  all 
the  corrupt  principles  of  fallen  human  nature  ;  and  by  the  spirit 
every  thing  which  constitutes  the  spiritual  life.  These  are  con- 
trary one  to  the  other.  What  you  have  said,  of  the  believer's 
being  an  object  of  God*s  hatred  more  than  of  his  love,  betrays 
either  ignorance  or  forgetfulness  of  the  fact,  that  God  never  looks 
upon  any  sinner,  except  when  viewed  in  Christ,  and  considered 
as  united  to  him,  with  any  degree  of  complacency.     "  The  per- 


OF    GOOD    MEN.  239 

sons  of  believers  being  accepted  through  Christ,  their  good 
works  are  also  accepted  in  him,  not  as  though  they  were  in  this 
life  wholly  unblameable  and  unreproveable  in  God's  sight ;  but 
that  he  looking  upon  them  in  his  Son,  is  pleased  to  accept  and 
reward  that  which  is  sincere,  although  accompanied  with  many 
weaknt sses  and  imperfections." 

Hofi.  I  have  believed,  and  therefore  have  I  written.  If  you 
have  patience  I  will  proceed. 

"  2.  Others  maintain,  that  the  believer  has  two  natures,  which 
are  directly  opposite.  He  is  thought  to  have  inherited  a  wicked 
nature,  which  leads  him  continually  to  sin.  In  regeneration 
God  creates  in  him  a  new  nature,  which  leads  to  nothing  but 
holiness.  In  infancy  the  corrupt  nature,  which  was  produced 
by  natural  generation,  is  weak  ;  but  becomes  continually  strong- 
er and  stronger,  which  causes  the  transgressor  to  wax  worse  and 
worse.  In  new  converts,  the  new  nature  given  in  regeneration 
is  also  feeble,  but  gains  strength  through  the  influences  of  the 
Holy  Spirit. 

Sometimes  one  of  these  natures  is  thought  to  be  dormant, 
and  then  the  other  governs  the  believer  in  his  actions.  At  other 
times  both  natures  are  active,  but  one  overcomes  the  other. 
Hence,  they  say,  that  Paui  felt  the  struggling  of  these  opposite 
natures,  in  one  and  the  same  period  of  time,  which  made  him 
say,  "  when  I  would  do  good,  evil  is  present  with  me.'*  The 
holy  nature  they  say,  is  the  "  inward  man,"  which  delights  in  the 
law  of  God  J  and  the  unholy  nature  is  called  "  the  law  of  sin  in 
the  members."  "  Now  then  it  is  no  more  I,"  that  is,  my  holy 
nature^  "  that  do  it ;  but  sin,"  or  my  unholy  nature  "  which 
dvvelleth  in  me.'*  When  one  of  these  natures  is  the  stronger, 
the  other  is  the  weaker  :  when  one  rules,  the  other  submits  ;  but 
sin,  through  the  grace  of  God  has  received  a  mortal  wound,  and 
shall  finally  die.  Then  the  believer  is  to  have  only  one  nature, 
which  will  be  perfectly  holy.'* 

Cal.  What  have  you  to  oppose  to  this  last  representation  ? 
The  nature  of  every  creature  is  capable  of  changes.  The  finest 
g^old  may    be   changed ;    solid    rock  may  be    hardened  j    and 


240  ON    THE    IMPERFECTION 

the  flinty  heart  may  become  more  obdurate.  Sinners  do  groW 
worse  and  worse.  There  is  a  progressive  depravity  in  the  un- 
renewed. Sinful  disposition,  habit  and  principle  may  all  become 
more  vigorous.  If  a  depraved  nature  is  capable  of  deterioration, 
why  may  not  a  holy  nature  be  capable  of  melioration  ? 

Paul  undoubtedly  experienced  the  operations  of  the  old  man, 
of  sin  and  death  ;  and  of  the  new  man,  which  after  Christ  Jesus, 
was  created  unto  good  works.  Where  is  the  Christian,  who,  in 
the  strongest  exercise  of  faith,  penitence  and  love,  does  not  at 
the  same  time  feel  conscious  of  an  evil  nature.  Even  in  prayer, 
when  the  child  of  God  is  really  in  the  exercise  of  faith,  he  often 
feels  the  operation  of  such  animal  and  spiritual  passions  as  his 
new  heart  condemns.  When  tempted,  when  consenting  to  sin, 
through  the  power  of  lust,  when  in  the  very  act  of  backsliding, 
the  Christian  often  breaks  out  in  strong  cries  to  God  for  help,, 
for  mercy  on  his  sinning  soul.  When  passion  does  not  wholly 
becloud  reason,  the  child  of  God  condemns  himself  and  repents 
while  he  sins  ;  and  thus  transgresses,  contrary  to  his  will.  He 
feels  the  contending  powers  of  grace  and  nature,  at  the  same 
moment. 

During  this  conversation  the  Arminian  nodded;  but  he  intend- 
ed neither  assent  nor  dissent. 

Hofi.  "3.  Other  theological  writers  maintain,  that  man  is  a/ 
being  compounded  of  certain  constituent  parts,  csiWed  /irinciples4 
Hence  we  read  of  principles  of  thoughts  and  action  ;  of  a  prin- 
ciple of  fear  and  hope.  All  the  principles  created  at  first,  or 
given  man  in  the  moment  of  birth,  are  said  to  be  principles 
which  lead  to  sin,  and  are  therefore  called  unholy  principles* 
Sometimes  they  express  the  corruption  of  the  unregenerated, 
by  saying,  that  they  are  perpetually  actuated  by  a  princifile  of 
selfishness.  When  the  sinner  is  born  again,  they  say,  God  has 
implanted  a  neiv  principle  in  him,  among  all  the  other  principles 
of  the  old  nature  of  sin.  The  imperfection  of  the  believer,  up- 
on this  scheme,  arises  from  the  iveakness  of  the  principle  of 
grace,  and  from  its  inactivity.  It  often  is  overcome  by  the  union 
of  the  old  sinful  seeds  of  actioa ;  but  is  never  e^^terminated 
from  the  heartv 


OF    GOOD     MEN.  241 

^'i'his  principle  increases  in  strength.  Sometimes  it  conquers 
all  its  opponent  principles,  and  then  it  rules  the  whole  man. 
The  principle  of  selfishness  may  live  ;  but  it  will  be  inactive 
when  the  seed  of  grace  flourishes^ 

"  4.  Others  teach,  that  there  is  a  moral  taste  in  llian,  which  re- 
sembles the  natural  appetites.  As  man  has  a  preparation  of  pa- 
late to  love  certain  kinds  of  fruit  and  hate  others  ;  so  the  natu- 
ral man  is  said  to  inherit  a  moral  preparation  of  mental  taste,  to 
love  sin,  and  hate  holiness.  While  this  wicked  natural  taste 
continues,  it  is  said  that  the  person  possessing  it  can  no  more  love 
Godj  than  the  natural  taste  can  relish  bitterj  nauseating  drugs. 
A  writer  of  distinction)  who  embraces  this  schemcj  has  account- 
ed for  the  imperfection  of  Christians  in  this  ways  "  There  are 
in  believers  while  in  this  world,  two  tastes,  respecting  moral 
subjects,  in  direct  opposition  to  each  other.  One  is  pleased 
with  holiness,  and  the  other  with  the  objects  of  sinful  pleasure* 
In  all  true  believers  the  holy  taste  is  stronger  than  the  sinful 
one."  These  are  the  words  of  a  celebrated  supporter  of  what 
is  called  "  the  taste  scheme,"  These  two  tastes  always  exist  in 
the  believer's  soul ;  and  if  the  holy  taste  is  always  the  strongest, 
how  can  the  believer  sin  ?  "  Why,  the  sinful  taste  sometimes 
overcomes  the  holy  taste,"  says  the  same  writer.  Then  I  should 
humbly  suppose,  that  the  holy  taste  was  not  always  the  strongest/' 

Cal.  Brother  H.  you  make  and  unmake  systems^  acCdrding 
to  your  own  fancy.  If  you  think  that  the  Calvinists  assert  all 
that  you  do,  or  would  attribute  to  them,  you  are  mistaken^  Who 
says  that  man  is  a  being  composed  of  principles  ?  You  say  that 
the  soul  is  a  bundle  of  exercises  ;  but  I  think  that  the  mind  is 
distinct  from  its  own  exercises  and  principles  of  action.  This 
mind,  before  conversion)  is  governed  by  such  principles  as  the 
word  of  God  condemns. 

A  man  of  selfish  feelings,  and  avaricious  practices,  may  re* 
ceive  from  God  a  principle  of  obedience  to  Christ.  It  may  be 
his  settled,  habitual  rule  of  action,  to  do  justly  and  love  mercy. 
He  forsakes  his  former  courses,  and  generally  does  good  as  ho 
has  opportunity.  I  say  therefore,  that  the  new  principle  over« 
powers  the  old  nature.     They  may  coexist,  while  grace  reigns, 

31 


242  ON    THE    Imperfection 

Still,  however,  when  the  holy  principle  is  for  the  time  disregard- 
ed and  inactive,  the  renewed  miser  may  wickedly  indulge  some 
of  his  wounded,  and  weakened,  but  not  entirely  eradicated  pro- 
pensities of  the  old  man. 

Hofi.  "  When  the  new  principle  is  once  implanted,  it  is  con- 
tended, that  it  will  never  die  ;  and  that  there  is  something  in  the 
very  nature  of  grace,  which  ensures  final  perseverance.  ''Who- 
soever is  born  of  God  doth  not  commit  sin  ;  for  his  seed  re- 
maineth  in  him  ;  and  he  cannot  sin,  because  he  is  born  of  God,' 
This  seed  is  thought  to  he  the  new  nature,  which  cannot  be  chan- 
ged or  destroyed  by  any  person  but  God  himself  It  may  be 
dormant,  it  is  granted,  and  then  sin  reigns.  *'  In  certain  circum- 
stances," says  one,  "believers do  actually  serve  sin,  and  the  sin- 
ful taste  prevails.  At  such  tiineb,  some  object,  calculated  to  in- 
flc^me  the  sinful  taste,  is  present— is  contemplated — the  imagina- 
tion fired,  and  the  taste  strongly  excited,  and  God  is  either  not 
thought  of  at  all,  or  his  glory  is  little  contemplated  ;  and  in  this 
■way  the  sinful  tast-  hurries  the  man  into  evil  exercises.  Thus 
D.Avid  had  his  evil  taste  inflamed,  while  God  was  out  of  view  * 
so  that  he  did  very  great  wickedness.  But  when  he  reflected 
upon  his  sin,  in  the  presence  of  God,  he  was  filed  with  anguish 
of  spirit ;  and  said,  '  my  bones  waxed  old  through  my  roaring 
ail  the  day  long'i— '  make  me  to  hear  joy  and  gladness,  that  the 
bones  which  thou  hast  broken  may  rejoice.'  t 

"  Those  persons  who  support  either  of  these  systems,  maintain 
also,  that  there  is  sin  in  the  want  of  this  holy  nature,  taste  or  prin- 
ciple. It  is  a  crime  not  to  have  this  new  heart.  It  is  a  guilty 
thing  to  be  born  without  original  righteousness.  Some  of  them 
teach,  that  exercises  flow  from  these  contending  tastes  ;  and 
that  the  exercises  are  defective,  cither  for  the  want  of  more  de* 
grees  of  holiness,  or  because  they  are  partly  holy  and  partly 
sinful.  Indeed,  it  is  the  general  opinion,  supported  by  these 
systems,  that  no  one  aff'ection  of  the  Christian  is  perfectly  sinful, 
or  perfectly  holy.  Love  to  God  is  mixed  with  the  opposite  aff'ec- 
tion, hatred  to  God.  In  the  desire  that  God  would  be  merciful, 
there  is  thought  to  be  some  holiness  and  some  sin.  In  short,  the 
mixed  character  of  believers  is  thought  to  be  constituted  by  two 
opposite  natures,  or  moral  palates,  ©r  seeds  of  feeling,  or  princi- 


OF    GOOD   MEN.  243 

pies  of  action,  which  make  war  upon  each  other;  so  that  the  inter- 
nal conflict  of  Li  believer  is  a  warfare  of  vegetation.  Paul's  words 
are  confidently  quoted  by  the  friends  of  each  system.  It  would 
seem  from  their  representation,  that  he  always  did  what  he  at  the 
same  moment  of  time  both  hated  and  loved,  or  what  he  partly  ha- 
ted and  p-irtly  loved.  He  was  conscious  of  two  co-existing  wills. 
He  consented  to  sin,  and  he  did  not  consent.  He  had  a  volition 
to  do  evil,  and  a  volition  not  to  do  evil,  in  the  one  and  same  men- 
tal exercise. 

"  Are  these  representations  of  the  imperfection  of  the  saints  ra- 
tional ?  Are  they  scriptural  ?  If  they  are,  sanctification  is  nei- 
ther the  immediate  work,  of  God  nor  man  ;  but  the  natural  in- 
crease of  a  principie,  or  the  melioration  of  taste  by  the  natural 
exercise  of  it,  or  the  invigoration  of  nature  by  the  involuntary 
use  of  its  inherent  functions." 

Cal.  It  would  be  more  scriptural  to  speak  even  of  a  warfare 
of  vegetation,  than  to  deny  that  there  is  any  contest  between  the 
flesh  and  the  spirit  We  assert,  however,  no  such  thing.  You 
say,  thctt  there  is  a  warfare  in  the  believer's  breast,  between  two 
sorts  of  exercises  which  never  exist  at  the  same  time.  You 
have  a  battle  between  two  enemies  which  never  meet.  Whea 
the  holy  exercise  takes  the  field,  in  complete  panoply  ;  the  sin- 
ful exercise  has  departed.  Next,  when  sin  advances  to  attack^ 
holiness,  the  pious  exercise  is  no  more.  Your  antagonists  are 
like  the  two  arms  of  a  woodnionger's  saw  ;  contiimaliy  advan- 
cing, continually  retreating,  at  equal  distance  from  each  other. 
This  is  a  battle  of  alternation  It  reminds  me  of  a  contest  which  I 
have  seen  betwen  Adam  and  Eve,  represented  on  the  top  of  the 
face  of  a  clock.  The  little  painted  Adam  put  forth  his  hand,  oy 
mechanism,  to  take  an  apple  from  the  hand  of  her  ladyship ;  but 
at  the  same  moment,  the  same  machinery  drew  back  her  arm. 
Then  she  offered  the  fruit,  and  the  same  movement  which  made 
her  hand  advance,  made  his  recede.  This  warfare  of  alterna° 
tion  has  been  continued,  night  and  day,  for  many  years.  It  isj 
much  like  your  clockwork  fight  of  succeeding  volitions. 

Oil  the  subject  of  original  sin,  and  the  want  of  original  rio;ht- 
eousness,  we  have  formerly  debated,  or  rather  our  sleeping  Doc? 
tpr  A.  proved  you  iin  Ariuinitvn, 


244  ON    THE    IMPEHFECTIOH 

At  this  moment  the  reverend  gentleman  of  whom  they  luers, 
Qjieaking  drojified  his  pipe  on  thejloor,  which  effectualhj  restored 
him  to  his  senses,, 

Arm.  «'  Yes,  yes,"  said  he,  while  they  laughed  at  the  circum- 
stance which  awoke  him  to  argument,  ^'  and  I  maintain  it  still. 
Has  he  proved  himself  orthodox  in  this  dissertation  V* 

Cal.  He  says  there  are  no  contending  principles,  no  oppo^ 
sing  dispositions  in  the  good  man  ;  but  all  his  desires  are  per- 
fectly holy  or  perfectly  sinful.  Brother  H.  you  seem  to  think, 
that  the  doctrine  of  a  progressive  principle  of  grace,  detracts 
from  the  praise  due  to  Jehovah.  But  tell  me,  does  it  derogate 
from  the  goodness  of  God  in  providing  food  for  beast  and  man, 
to  say,  that  it  is  the  nature  of  grass  to  grow,  and  of  seed  corn  tq 
bear  fruit  ?  God  keeps  alive  the  stamina  of  vegetables,  and  cau- 
ses the  OS  to  grow.  To  him  the  praise  is  due.  In  the  very  na- 
ture, hov/ever,  of  a  plantj  there  is  soniething  different  from  the 
nature  qf  a  l|int. 

The  seed  of  God  remains  in  every  child  of  the  spiritual  king-, 
dom  ;  and  in  spite  of  your  attempts  to  fritter  away  this  doctrine, 
I  do  believe  that  under  the  blessed  influepces  of  God,  the  prin- 
ciple of  grace  is  as  progressive  as  the  seed  of  grass  or  grain. 
True,  grace  would  die,  should  the  Lord  withdraw  his  influencesj 
and  so  would  every  seed  in  existence.  But  when  will  you  state 
your  own  system? 

Ann.     Read  the  remainder  in  {lie  morning,  that  I  may  hear  iu 

To  the  speech  of  this  Gamaliel  q.11  consented. 


THE  BISSERTATIOjY  AJK^J)  BIJILQGUE  COJVTIJSrUEI}. 

Hop.  «  A  ffth  mode  of  explanation  remains  to  be  submit- 
ted, which  is  commonly  denominated,  The  Exercise  Scheme  ^ 
bee  tuse  it  is  founded  on  this  general  doctrine,  that  neither  sin 
nor  holiness  is  predicable  of  any  thing  but  moral  exercise^  or  vo^ 
Ution  ^  and  consequently  is  to  be  attributed  to  no  facvMy  but  tl}^ 

^!^iir  "^ 


OF     GOOD    MEN.  245 

Arm.  I  like  that  statement  much,  because  it  discards  the 
Calvinistic  doctrine  of  original  sin,  original  righteousness,  and 
the  implantation  of  a  new  principle.  It  also  will  destroy  the 
doctrine  of  the  infallible  perseverance  of  the  saints, 

Hofi.  It  will  destroy  only  that  doctrine  of  perseverance, 
which  is  grounded  on  the  nature  of  the  gracious  principle^ 

Cal.  I  dislike  your  statement,  because  it  is  contrary  to  true 
philosophy  as  well  as  scripture.  Man  is  a  complex  being,  com- 
posed of  body  and  spirit,  which  constitute  him  a  compound 
agent ;  and  all  his  actions  are  therefore  of  a  complex  nature,  or 
they  are  the  actions  of  the  whole  accountable  creature. 

With  the  nature  of  the  material  part  of  man  we  are  very  well 
acquainted.  It  has  parts  ;  and  one  member  is  adapted  to  one 
kind  of  animal  action,  while  another  is  peculiarly  fitted  for  other 
purposes  :  but  the  members,  though  they  are  distinct,  yet  are  not 
independent.  The  legs  are  adapted  to  walking  ;  but  they  can 
perform  no  office,  without  the  co-operation  of  nervous  and  mus- 
cular energy.  The  head,  the  fountain  of  nervous  influences, 
and  the  spine,  the  curious  canal  for  the  passage  of  those  influen- 
ces, are  as  necessary  to  the  complex  action  of  walking,  as  the 
muscles,  tendons,  bones  and  joints  of  "  the  strong  men,"  which 
support  the  tabernacle  of  the  soul.  Perhaps  no  action  is  more 
apparently  simple,  than  that  of  seeing  ;  but  simple  as  it  may 
appear  to  the  ignorant ;  all,  who  understand  the  construction 
of  the  body,  and  particularly  of  the  eye,  know,  that  it  is  extremely 
complex.  I  look  upon  an  object ;  I  see  it.  What  more  sim- 
ple ?  But  in  the  first  place,  rapid  as  is  the  twinkling  of  an  eye, 
all  those  nerves  which  are  connected  with  the  muscles  of  the 
curtains  of  the  eye,  and  the  eye  itself,  must  be  aff*ected,  in 
some  incomprehensible  way,  by  volition,  through  the  brain. 
The  face  must  be  turned  towards  the  object  to  be  seen,  one  eye- 
lid must  be  looped  up,  and  the  other  drawn  down  ;  the  ball,  like 
some  telescope  elevated,  depressed,  or  moved  horizontally,  and 
then  the  pupil  dilated  or  contracted  as  the  state  of  the  light  may 
require. 


246  ON   THE   iimTpeufection 

Of  the  spiritual  part  of  man  it  is  more  difficult  to  form  just 
conceptions.  You  compare  the  soul  to  the  body,  and  each  facul- 
ty to  some  one  member.  Then  you  suppose  that  each  faculty 
can  act  independently.  You  say  that  the  ivill^  considered  as  dis- 
joined from  the  understanding,  chooses.  I  affirm  that  a  man  can 
no  more  choose  without  mental  discernment  and  thought,  than 
the  arms  can  move,  or  the  legs  walk,  without  some  ccnnexiouj 
through  the  spinal  marrow,  with  the  brain. 

Arm.  Let  him  read  his  dissertation,  and  then,  if  you  please, 
give  your  own  extemporaneously.  You  are  fond  of  preaching' 
without  notes. 

Hofi.  "  The  exercise  system  supposes  man  to  be  constituted 
of  body  and  spirit.  Nothing  appertaining  to  the  body  is  of  a 
moral  nature,  or  can  be  either  holy  or  sinful.  Every  thing  pure- 
ly animal  in  us,  is  as  innocent  as  in  the  irrational  creatures  of 
God." 

CaL  When  you  was  a  young  man,  and  formed  this  system 
for  yourself,  you  must  have  been  either  more  or  less  than  a  man. 

You  do  not  pretend  to  be  an  angel  :  and  I  think  the  soul 
either  wanted  fire,  or  the  veins  blood,  or  the  heart  animal  heat, 
or  the  eye  the  capability  of  beholding  beauty,  or,  you  would  have 
exclaimed  with  Paul,  when  conscious  of  vile  animal  passions, 
and  oppressed  with  what  he  calls  a  vile  body.  "  O  wretched 
man  that  I  am  !  who  shall  deliver  me  from  the  body  of  this 
death  ;"  from  this  damning  body  ? 

Hop,.  "  The  spiritual  part  of  4nan  is  constituted  by  the  intel- 
lect, the  will  and  conscience.  Of  these  one  only  is  a  power  of  mo- 
ra/ agency.  The  intellect  is  capable  of  separate  action  ;  but  to 
perceive,  think,  compare,  combine  and  remember,  are  not  moral 
exercises.  The  conscience  lias  its  local  residence  in  the  ani- 
mal heart,  the  intellect  in  the  brain.*     This  conscience  is  natu«» 


*  Emmons'  Ser.  p.  1ZS< 


or    GOOD    MEN.  247 

i'al,  and  not  inoral.  In  feeling,  at  the  heart,  that  one  thinej  is 
flight  and  another  wrong,  there  is  neither  holiness  nor  sin.  The 
ivill  only  is  absolutely  essential  to  constitute  man  a  moral  agent. 
Man  must  have  a  choice,  before  he  can  be  holy  or  sinful.  All 
those  actions  which  include  choice,  however  that  choice  may  be 
caused,  or  rather  every  mental  choice,  is  good  or  bad  ;  is  con- 
formed to  the  moral  law,  or  opposed  to  it.*  These  are  moral 
actions,  and  because  they  consist  in  ivilling-^  are  called,  from  volo, 
(7  wzV/,)  VOLITIONS.  "My  son,  give  me  thy  heart,"  or  thy  vo- 
litions.    Clioose  what  is  right.     Love  what  you  ought. 

No  new  power  or  principle  is  required.  It  is  simply  love  to 
God.  In  the  very  moment  in  which  the  sinner  first  has  a  right 
exercise,  he  is  regenerated,  turned  about,  or  converted.  From 
that  time  he  who  had  no  holy  exercises  now  begins  to  have  holy 
exercises,  and  consequently  is  the  subject  of  partial  sanctifica- 
tion.  According  to  this  system,  each  moral  action  is  either  a 
good  or  a  bad  one  ;  a  holy  one  or  a  sinful  one.  There  is  no 
juixiure  in  the  exercises.  In  the  act  of  love  to  God,  there  is  no 
hatred  of  God.     There  is  no  fellowship  between  light  and  dark- 


*  This  doctrine  of  choice  is  not  of  modern  invention  j  neither  can  its 
first  publication  be  attributed  to  the  advocates  of  a  divine  revelation.  The 
infidel  Hobbs  taught,  that  "  though  the  will  be  necessitated,  yet  the  doing 
Huhat  Vie  ivill  is  liberty.  He  is  free  to  do  a  thing,  who  may  do  it  if  he  have 
d  will  to  do  it,  and  may  forbear,  if  he  have  the  will  to  forbear,  though  the 
will  to  do  the  action  be  necessary,  or  though  there  be  a  necessity  that  he 
shall  have  a  will  to  forbear.  He  who  takes  away  the  liberty  of  doing  ac- 
cording to  our  wills,  takes  away  the  nature  of  sin  :  but  he  that  denies  the 
liberty  to  will  doth  7iot  do  so.  The  necessity  of  an  action  doth  not  make  the 
law  that  prohibits  it  unjust ;  for  it  is  not  the  necessity,  but  the  will  to  break 
the  law,  that  makes  the  action  unjust,  and  what  necessary  cause  soever 
precedes  an  action,  yet  if  that  action  be  forbidden,  he  tliat  doth  it  ivillingly, 
may  justly  be  punished."  See  Whitby  on  the  fve  points,  p.  360  and  S6U 

Another  infidel,  Collins,  contended,  that  man's  liberty  consisted  in 
choice,  or  in  doing  what  we  will,  while  destitute  of  the  power  of  wi  ling. 
In  this  manner  virtue  and  vice  are  made  to  exist,  wl)ile  all  things  are  fixed 
fast  in  fate.  Clark's  remarh-  on  Collins,  p  14  Hume  said  that  actions 
aot  proceeding  fiom  a  permanent  fixed  cause,  are  nei  her  virtuous  nor  vi- 
nous.   Of  course,  man  is  not  capable  of  moral  g(iOd  or  evil. 

Humt'g  x.8su}Sy  Vol.  3. p.  149,  150< 


248  ON    THE    IMPERFECTION 

ness,  moral  good  and  evil,  Christ  and  Belial,  the  service  of  God 
and  the  service  of  Satan.  We  cannot,  in  the  same  single  desire 
or  intention,  serve  two  masters.  We  cannot  partly  serve  God 
and  partly  mammon,  in  the  same  mental  action.  So  far  as  the 
believer  loves  God,  he  is  holy.  And  so  far  as  he  loves  him  not 
in  his  exercises,  that  is,  hates  God,  he  is  sinful.  This  leads  us 
to  show  in  what  the  mixed  character,  or  the  imperfection  of  the 
renewed  person  consists.  According  to  the  exercise  scheme, 
the  Christian's  character  is  mixed^  because  he  has  some  holy  and 
some  unholy  exercises.  His  imperfection  -arises  from  the  m- 
constancy  of  his  holy  exercises.  If  he  was  always  loving  God, 
he  would  be  free  from  sin  ;  he  would  be  holy  as  the  spirits  of 
just  men  made  perfect,  are  holy.  It  is  absolutely  certain  that 
believers  sin  ;  and  they  cannot  sin  without  having  some  desire 
or  feeling,  which  is  contrary  to  the  divine  law  and  pleasure. 

This  is  the  scheme  of  doctrine  which  we  think  is  taught  by 
the  apostle  Paul.  He  represents  sin  as  a  person,  and  calls  sin 
"  an  exceeding  sinner."*  This  is  evidently  a  figure  of  speech, 
for  sin  literally  is  no  person,  but  a  thing  of  which  a  person  is 
guilty.  He  speaks  of  sin  as  a  person,  and  says  that  sin  "  taking 
opportunity  under  the  commandment,  wrought  effectually  in 
him^  all  strong  desire,'*  and  "  slew  him."  Once  Paul  had  no 
spiritual  knowledge  of  the  law  of  God,  and  then  he  lived  a  self- 
righteous  Pharisee.  "  I  was  alive  without  law  once  ;  but  when 
the  commandment  came,  sin  lived  again,  and  I  died."  When 
he  comprehended  the  extent  and  spirituality  of  the  law^  he  died 
as  a  self-righteous  man,  for  he  saw  that  he  was  carnal,  and  sub- 
ject to  sin.  "  The  law  indeed  is  holy ;  and  the  commandment 
holy  and  just  and  good."  "  We  know  that  the  law  is  spiritual'; 
but  I  am  carnal,  being  sold  under  sin.  For  what  I  thoroughly 
•work,  I  do  not  approve.  For  I  practise  not  that  which  I  incline  ; 
but  what  I  hate  that  I  do.  And  if  I  do  that  which  I  incline  not, 
I  assent  to  the  law  that  it  is  good."*  When  converted  he  saw 
the  law  to  be  holy,  and  himself  sinful.  When  in  the  exercise 
of  grace  he  hated  sin,  and  this  proved,  that  the  law  was  good. 
Even  when  a  converted  person,  he  sometimes  did,  what  he  aS 


*  Macknight's  Translatiorr. 


OF    GOOD    MEN,  249 

other  times  hated,  and  disapproved.  Under  the  influence  of 
sin,  he  did  what  he  wished  not  to  do,  when  in  the  exercise  of 
gracious  affections.  He  could  not  do  what  he  hated  to  do,  while 
doing  it,  for  in  such  a  Case  he  must  at  the  same  time  have  willed 
to  do  it,  and  not  to  do  it ;   which  is  an  absurdity. 

"He  could  not  at  the  same  time  hate  and  love,  for  that  would  be 
the  same  as  to  hate  and  not  hate,  which  is  impossible.  Now, 
then,  when  I  sin,  "  it  is  no  more  I  who  do  it,  but  sin  that  dwel*> 
leth  in  me.'*  I  do  not  act  as  a  converted  person,  but  as  an  un- 
converted person.  I  do  not  act  like  the  apostle  Paul  j  but  like 
Saul  of  Tarsus.  I  do  not  act  from  the  influence  of  grace,  but 
sin.  It  is  sin,  this  exceeding  sinner,  which  disobeys  God-> 
When  I  sin  I  do  not  obey  my  conscience,  but  yield  to  the  incli- 
nations of  selfishness.  I  am  tempted  by  my  members,  by  my 
eyes,  my  ears,  my  sense  of  feeling,  by  this  body  of  death,  or, 
this  mortal  body,  and  yield  to  that  very  sin  which  I  hate,  when  I 
am  in  the  exercise  of  love  to  God  I  purpose  to  be  holy  ;  I  re- 
solve to  do  good  ;  but  when  the  time  comes  in  which  I  intended 
to  do  some  good  thing,  then  I  find  evil  is  present  with  me» 
Through  the  whole  of  this  description  the  apostle  seems  to  con* 
vey  the  idea,  that  he  had  a  succession  of  holy  and  unholy  exer- 
cises. He  does  not  say,  that  each  exercise  was  partly  a  love  and 
partly  a  hatred  of  what  he  did.  But  through  the  temptations  to 
which  his  body  subjected  him,  he  was  often  blinded,  and  led 
captive  by  sin,  when  he  did  what  his  soul,  in  the  exercise  of  love 
to  God,  perfectly  hated.  "  The  flesh  lusteth  against  the  spirit," 
so  that  the  Christian  cannot  do,  when  under  the  influence  of  sinful 
affections^  what  he  would,  when  his  desires  are  right  with  God, 
Dr  Strong,*  in  his  2d  vol.  of  sermons,  page  260th  says,  con- 
cerning Paul,  "/tz  him  there  luas  holiness  and  unholiness  alterna* 
ting  in  exercise.^*  Better  v/ords  could  not  be  chosen  to  repre- 
sent the  imperfections  of  Christians.  I  might  cite  the  opinions 
of  multitudes,  and  prove  that  the  greater  part  of  believers  ad- 
mit the  imperfection  of  saints  to  consist  in  their  having  sinful 
exercises,  when  every  exercise  ought  to  be  holy.  But  opinions 
are  not  arguments  j  and  time  will  not  admit  of  such  citations. 


*  Nathan  Strong,  D.  D.  of  Hartford,  Con. 
32 


250  ON  THE    IMPERFECTION^ 

'*If  any  one  object,  that  according  to  the  last  scheme  a  beljevei? 
may  fall  from  a  state  of  grace  :  we  reply  ;  "  this  is  not  a  conse- 
quence." Every  one  who  has  become  a  new  man  in  Christy 
shall  persevere  unto  the  end,  shall  not  fail  of  salvation.  Every 
one  who  has  a  iittle  faith  shall  grow  in  faith  and  love.  Every  one, 
who  has  the  beginning  of  a  holy  life,  shall  go  on  unto  perfection^ 
The  four  first  schemes  suppose  that  there  is  something  in  the 
nature  of  grace,  or  in  the  new  heart,  which  ensures  the  saint's 
perseverance  :  but  the  last  relies  upon  the  promise  of  God  to 
keep  his  people  unto  the  day  of  salvation.  God  has  promised 
that  although  his  children  slide,  yet  they  shall  not  utterly  fall 
away.  Where  he  has  begun  a  good  work  he  promises  to  carry 
it  on  unto  perfection  The  promise  and  power  of  God  we  deem 
better  security  for  final  perseverance,  than  any  thing  in  the  new 
hearu" 

A7'm.  It  certainly  follows,  from  what  you  have  said,  that  a^ 
good  man  may,  or  may  not,  persevere  unto  the  end,  and  be  suved. 
You  have  taught,  that  when  a  bad  exercise  is  in  being  there  is  no 
holiness  in  the  believer,  and  that  when  a  good  exercise  is  in  be- 
ing there  is  no  sin  in  the  agent.  I  am  happy  to  learn,  that 
the  Hopkinsian  and  Arminian  views  of  sanctification  harmo- 
nize. 

Cal.     Have  you  concluded  your  dissertation  ? 

Hofi.  I  have  done  :  show  your  opinion  at  large  ;  for  I  am 
open  to  conviction. 

jlrm.  I  say,  a  saint  to-day  ;  a  sinner  to-morrow  ;  or  a  friend 
this  week,  and  perhaps  an  enemy  the  next ;  but  these  new  -fash- 
ioned Calvinists  go  beyond  me.  They  say,  sin  and  holiness  are 
perpetually  alternating  in  exercise  ;  and  a  friend  now,  but  in  the 
twinkling  of  an  eye,  an  unreconciled  enemy.  The  only  differ- 
ence between  us  seems  to  be  this  ;  that  I  think  the  alternations 
of  holy  and  sinful  exercises  may  be  somewhat  longer  than  they 
will  allow.  They  seat  the  sinner  upon  a  short  board,  made  fast 
on  a  pivot  in  the  center,  and  like  a  child  astride  some  fence,  he 
rises  or  sinks  a-ternatcly,  to  the  ground  •  while  I  produce  a  lever, 
as  long  as  the  father  of  mathematicians  desired,  on  which  the 


OF    GOOD    MEN.  251 

armner  is  either  raised  to  heaven,  or  let  down  to  hell.  These 
two  points  are  so  wide  asunder,  that  the  sweepin^j  of  the  whole 
course  between  the  two  extremes  must  necessarily  require  con- 
siderable time. 


Cat.  I  was  astonished  at  the  quotation  to  which  you  allude  ; 
but  if  I  do  not  mistake,  it  is  the  design  of  two  whole  sermons,  in 
the  second  volume  of  Strong  ;  and  of  two  sermons  in  Emmons, 
doctrinally  to  establish  it;  that  sin  and  holiness  are,  more  or  less 
regularly,  "  alternating  in  exercise."  Were  this  expression  de- 
signed for  a  figure  of  speech,  I  would  allow  it  to  pass;  but  since 
it  is  designed  for  a  doctrinal  proposition,  I  think  it  should  be 
reprobated.  It  is  calculated  to  do  no  good  ;  but  to  cherish  the 
fallacious  hopes  of  a  man  who  has  no  governmentof  his  passions, 
whose  heart  is  not  subjected  to  Christ,  and  whose  religious  feel- 
ings are  capricious,  whose  love  and  hatred  are  "  alternating  in 
exercise/* 

Hofi.  Spare  your  philippics,  my  dear  Doctor,  and  give  us 
your  own  theory. 

Cal.  When  I  say,  "  man  is  a  sinner,"  I  design  to  convey  the 
idea,  not  that  man's  will  is  a  sinner  ;  but  that  the  complex  being, 
composed  of  several  constituent  faculties,  is  a  sinner.  The  ac- 
tions of  this  being  are  all  complex.  He  cannot  choose  without 
perception  ;  he  cou'd  neither  love  nor  hate  without  the  co-opera- 
tion of  intellect :  he  could  not  act  without  motives.  As  objects 
of  sight  are  themselves  complex,  so  are  the  motives  by  which  a 
man  is  actuated  in  the  imperfect  spiritual  life.  The  motives 
which  influence  us  to  action  are  all  good,  or  all  bad,  or  mixed 
motives.  Now  who  is  not  sensible  of  the  co-operation  of  many 
motives,  in  producing  the  common  actions  of  life  I  What  be- 
liever can  refrain  from  confessing,  *' selfishness  mingled  with 
my  *harity  and  self-denial  ;  my  affections  do  not  yet  perfectly 
resemble  the  pure  stream,  proceeding  from  the  throne  of  God 
and  the  Lamb  ;  my  righteousnesses  ^re  as  filthy  rags  V* 

At  the  same  time,  the  believer  can  say,  "  I  do  not  act  as  I 
once  did.  The  love  of  God  has  some  prevailing  influence  over 
my  life.     My  spu'itual  discerninentj  thougiits,  hopes,  fears,  dc;- 


252  ON     THB     IMPERFECTION 

sires,  and  exercises  universally,  are  changed.    I  have  some  faithy 
some  love  ;  new  principles  of  conduct,  and  a  seed  of  grace.'* 

Sin  has  blinded  the  understanding.  When  therefore,  I  love 
any  good  thing,  my  affection  has  some  connexion  with  my  views  ; 
and  because  my  view  is  imperfect,  as  well  as  my  will  disordered, 
my  exercises  of  love,  when  directed  towards  proper  objects, 
must  all  be  imperfect. 

Arm.  You  say,  however,  that  this  weak,  partially  blind,  and 
imperfect  creature,  can  never  utterly  fall  away  from  his  gracious 

state  ? 

Cal.  I  say,  that  the  Lord  will  have  respect  to  the  work  of  his 
bands  ;  that  he  will  water  what  he  has  planted  ;  and  perfect  what 
he  has  begun. 

Hofi.  Concerning  the  fact^  that  the  work  of  sanctification 
shall  be  continued,  until  completed,  you  and  I,  Doctor  C.  are 
agreed.     In  this  at  least,  you  will  grant,  that  I  am  orthodox. 

Arm,  I  clearly  see  that  you  Hopkinsians  are  neither  for  no^ 
against  any  system  but  your  own. 

Here  the  discussion  ceased. 

The  passages  of  scripture  which  both  the  Calvinists  and  Hop* 
kinsians  consider  decisive  proof  of  the  perseverance,  or  di^ 
vine  preservation  of  every  believer,  to  eternal  life,  shall  now  be 
stated. 

«  He  that  believeth,  and  is  baptized,  shall  be  saved."  Mark 
xvi.  16.  Here  is  a  promise  of  final  salvation  made  to  every  be- 
liever ;  to  one,  who  now,  for  the  first  time  believes,  as  v/ell  as  to 
him,  who  has  continued  to  believe,  to  the  last  hour  of  life.  It 
implies  another  promise  ;  that  he  who  believes  with  his  heart  iu 
the  Lord  Jesus,  shall  be  kept  through  faith  to  salvation^ 

^^  The  steps  of  a  good  man  are  ordered  by  the  Lord  ;  and  he> 
leUghteth  in  his  way.     Though  he  fall  he  shall  not  he  utterly  cast 


OF    GOOD    MEN.  253 

down  ;  for  the  Lord  upholdeth  him  with  his  hand."  Ps,  xxxii. 
23,  24.  This  gives  us  glorious  confidence.  Although  the 
good  man  sin,  yet  God  will  not  leave  him  to  commit  the  sin  of 
final  apostacy.  He  may  fall  into  grievous  sins,  but  God  will  up- 
hold him,  so  that  he  shall  not  utterly  fall  away  from  holiness.  If 
the  good  work  of  sanctification  is  delayed  for  a  while,  God  will, 
nevertheless,  renew  it  again,  and  finally  perfect  it  in  the  day  of 
the  Lord  Jesus.  "  The  Lord  redeemeth  the  soul  of  his  servants  ; 
and  none  of  them  that  once  trust  in  him  shall  be  desolate."  "  And 
I  will  make  an  everlasting  covenant  with  them,  that  I  will  not 
turn  away  from  them  to  do  them  good  ;  but  I  will  put  my  fear  in 
their  hearts,  that  they  shall  not  depart  from  me."  Jer.  xxxii.  40. 
"  The  path  of  the  just  is  as  the  shining  light,  that  shineth  more 
and  more  unto  the  perfect  day."  Prov.  iv.  18.  Except  it  is  cer- 
tain, that  he  who  has  some  knowledge  of  God,  and  some  love, 
will  through  life  make  advances  in  holiness,  this  representation 
cannot  be  true. 

"  Whosoever  shall  drink  of  the  water  that  I  shall  give  him, 
shall  never  thirst ;  but  the  water  that  I  shall  give  him,  shall  be 
in  him  a  well  of  water  springing  up  into  everlasting  life."  John 
iv.  1 4.  "  Jesus  said  unto  them,  *  I  am  the  bread  of  life :  he  that 
Cometh  to  me  shall  never  hunger  ;  and  he  that  believeth  on  me 
shall  never  thirst."     John  vi.  35. 

Nearly  the  whole  of  this  sixth  chapter  is  full  of  assurances, 
that  every  one,  who  once  believes  on  the  Lord  Jesus,  shall  nevei^. 
die,  but  shall  have  eternal  life. 

"  The  righteous  shall  hold  on  his  way."     Job  xvii.  9. 

"  Verily,  verily,  I  say  unto  you,  he  that  heareth  my  words  and 
believeth  on  him  that  sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation."     John  v.  24. 

"  Who  are  kept  by  the  power  of  God,  through  faith  unto  sal^- 
vation."     1  Pet.  i.  5. 

"  My  sheep  hear  my  voice,  and  I  know  them,  and  they  follow 
ine  ;  and  I  give  unto  them  eternal  life ;  and  they  shall  neyer 


254      ON  THE  IMPERFECTION  OP  GOOD  MEN, 

perish,  neither  shall  any  pluck  them  out  of  my  hand.  My  Father, 
which  gave  them  me,  is  greater  than  all ;  and  no  one  is  able  to 
pluck  them  out  of  my  Father's  hand."     John  x.  27,  28,  29. 

"  We  know  that  all  things  work  together  for  good  to  them 
that  love  God,  to  them  who  are  the  called  according  to  his  pur- 
pose. For  whom  he  did  foreknow,  he  also  did  predestinate  to 
be  conformed  to  the  image  of  his  Son — Moreover  whom  he  did 
predestinate,  them  he  also  called  ;  and  whom  he  called,  them  he 
also  justified  ;  and  whom  he  justified,  them  he  also  glorified.— 
Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  It  is  God 
that  justifieih."  It  is  sufficient  here  to  observe  that  God  par- 
dons and  justifies  every  believer  so  Soon  as  he  believes.  If  we 
deny  then,  that  every  believer  shall  be  saved,  we  must  suppose 
the  eternal  God  to  revoke  his  decisions,  and  condemn  those 
whom  he  has  pronounced  free  from  condemnation.  "  Who  shall 
separate  us  from  the  love  of  Christ  ?  Shall  tribulation,  or  dis- 
tress, or  persecution,  or  famine,  or  nakedness,  or  peril,  or  sword  ? 
Nay  :  in  all  these  things  we  are  more  than  conquerors  through 
him  that  loved  us.  For  I  am  persuaded  that  neither  death,  nor 
life,  nor  angels,  nor  princip.dities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord."     Rom.  viii.  28 — 39. 

These  are  passages,  which  prove  that  all  believers  shall  be 
preserved  unto  eternal  life.  Those  who  are  once  pardoned 
shall  never  be  punished  ;  once  justified,  never  condemned  ; 
once  heirs  to  eternal  life,  never  disinherited  ;  once  sons,  no  more 
aliens. 

"  Being  confident  of  this  very  thing,  that  he  who  hath  begun 
a  good  work  in  you  will  perform  it,  until  the  day  of  the  Lord 
Jesus."     Phil,  i.  6. 


SEVERAL     SYSTEMS    COMPARED.  25^ 


CHAPTER  XIL 

4i)ALriJ\^ISM  iJ^'D  HOPKIMSMJ^ISM  COJ^TRASTED,  BY  COM- 
PARIJVG  EACH  fVJT/I  SEVERAL  HERESIES. 


Many  matters  of  inferior  importance,  on  which  a  difference 
of  opinion  exists,  mijjht  hdve  been  introduced  into  the  Contrast 
but  it  was  deemed  not  expedient.  From  the  fundamental  prin- 
ciples, which  have  been  already  opposed  to  each  other,  the  dis- 
cerning mind  can  easily  imagine  how  the  opponents  would  rea- 
son upon  the  various  ramifications  of  their  respective  systems. 
It  is  proposed  in  this  chapter  to  give  a  summary  contrast,  by 
comparing  both  Calvinism  and  Hopkinsianism  with  several  here- 
sies. If  we  wish  to  see  the  difference  between  any  two  objects, 
it  is  well  not  only  to  examine  them  in  relation  to  each  other,  but 
also  to  compare  each  with  a  third  object.  By  pursuing  this 
course  in  the  present  case,  a  double  advantange  will  be  gain  d  ; 
for  we  shall  be  able  more  clearly  to  discern  the  difference  be- 
tween the  two,  and  at  the  same  time,  to  judge  of  the  tendency  of 
each. 

It  will  be  made  evident,  that  some  of  the  doctrines  of  Hop- 
kinsianism have  originated  in  a  collision  between  the  advocates 
for  a  general  atonement  and  the  universalists  ;  while  others,  if 
they  have  not  sprung  from  deistical  objections,  or  from  a  desire 
of  compromise  with  the  enemies  of  our  God,  Christ ;  and  from 
the  pride  of  "  philosophy,  falsely  so  called  ;'*  may  certainly  be 
traced  down  in  their  consequences,  through  various  erroneous 
systems,  to  deism,  and  in  some  instances  from  deism  to  atheist- 
ical fatality . 

Those  persons,  who  profess  to  derive  their  doctrine  of  uni- 
versal salvation  from  the  scriptures,  said,  the  ATQNBMJeNT  is 
VNivERSAL,     The  Hopkinsians  said  the  same. 


256  SEVERAL.     SYSTEMS 

Then  it  follows,  said  the  former,  that  all  mankind  will  be  sa- 
ved, or  that  Christ  will  lose  some  persons  for  whom  he  paid  the 
price  of  redemption.  This  brought  the  latter  to  the  necessity 
either  of  becoming  uinversalists,  or  of  restricting  the  atonement 
to  the  elect,  or  of  denying  what  the  ancient  Calvinists  deemed 
the  essence  of  the  atonement.  They  said,  therefore,  that  al- 
though the  atonement  was  universal^  yet  it  was  indejinite^  and 
rather  of  the  nature  of  an  exhibition^  than  of  a  real,  legal  satis- 
faction  by  personal  substitution. 

In  like  manner,  the  Hopkinsians  said,  that  moral  obligation 
resulted  from  the  right  and  wrong  in  the  nature  of  things  ;  and 
that  the  distinction  between  these  was  independent  of  the  divine 
will  ;  which  distinction  fallen  man  had  natural  conscience  to  dis- 
cern. "  This  clearly  proves,'*  said  the  Deist,  "  that  the  volume 
of  nature  is  sufficient :  and,  that  a  needless  revelation  cannot  be 
diviiie,  must  follow." 

\ 
Sin  and  holiness,  said  the  Hopkinsians,  are  predicable  of  no- 
thing but  created  volitions.  "  And  these  volitions,"  said  the 
Fatalists,  "  are  produced  by  the  First  Cause,  who  could  not  but 
act  according  to  the  pre-existing  nature  of  things.  Therefore 
the  nature  of  things  is  eternal,  and  all  beings  are  governed  by 
fatality." 

That  the  inquirer  may  judge  for  himself  in  these  matters, 
and  that  the  hasty  reader  may  refresh  his  memory,  without  much 
trouble,  the  summary  Contrast  of  several  systems  will  be  pre- 
sented in  the   form  of  a  theological  chart. 

Opinions  which  viost  prevail  in  each  denomination  will  be  pre- 
sented in  preference,  even  to  the  sentiments  of  the  founder  of 
the  system.  Thus,  under  the  head  of  Socinianism,  shall  be  ex- 
hibited the  sentiments,  not  particularly  of  Socinus,  but  of  those 
persons  in  America,  who  agree  with  that  heresiarch  in  his  funda- 
mental doctrine,  that  Christ  was  not  so  much  as  a  superangelie 
being,  but  a  prophet  of  Nazareth.  Thus  also,  the  Sabellians 
will  be  represented  to  be  Hopkinsians  in  most  points  ;  for  that 
they  are  of  this  denomination,  who,  in  this  country,  believe  that 
God  the  Father,  Son,  and  Holy  Ghost,  dwell  in  the  humanity 


COMPARED.  257 

of  Jesus,  is  certainly  the  fact.  In  one  or  two  instances,  how- 
ever, I  know  of  a  Siibellian  who  does  not  oppose  the  Calvinists, 
except  in  relation  to  the  Trinity  and  the  hypostatical  union. 
Under  the  head  of  Universulists,  the  Deists  who  believe  that  all 
will  be  saved,  will  not  be' regarded  ;  because  they  belong  to  the 
class  of  infidels.  It  is  to  be  observed  also,  that  some  Universal- 
ists  are  Arians,  some  Arminians,  some  Sabellians,  and  some  So- 
cinians  ;  but  the  great  body  of  them  hold  to  most  of  the  doc- 
trines of  grace.  These  last  will  be  principally  regarded  ;  be- 
cause they  alone  form  a  distinct  denomination.  They  are  in 
America,  the  followers  of  Dr.  Huntington  and  Mr.  Murray. 
The  former  was  the  author  of  a  posthumous  publication,  entitled 
"  Calvinism  Improved.'*  It  is  wonderful  that  he  did  not  call  his 
system  "  Strict  Calvinism." 

The  latter  has  been  a  noted  declaimer  in  Boston,  who  taught, 
until  the  palsy  silenced  him,  that  a  complete  atonement  was 
made  for  every  man,  which  will  secure  all  an  escape  from  all 
sort  of  future  punishment. 

The  other  Universalists  of  America,  that  do  not  openly  reject 
the  scriptures,  are  the  followers  of  Dr.  Chauncey  of  Boston) 
■whose  hell  was  to  last,  he  did  not  know  for  how  many  ages,  until 
the  half-damned  mortals  were  made  meet  for  heaven,  by  the  sa- 
lutary punishments  of  the  infernal  regions. 

It  will  be  found,  upon  a  view  of  the  whole  chart,  that  Hop- 
kinsianism  partakes  of  the  fundamental  principles  of  most  of  the 
systems  ;  but  at  the  same  time  disclaims  all  affinity  to  the  re- 
jection of  Christ's  divinity,  moral  suasion,  the  resuscitated  pa- 
pal hell,  and  infidelity. 

Let  the  reader,  however,  while  examining  what  remains  of 
this  work,  seek  for  an  answer  to  this  question  : 

JV/iy  have  not  the  Universalists ^  the  Arians-^  Sociniansj  and 
Sabellians^  multiplied  ivithin  the  bounds  of  the  Presbyterian 
■Church  as  rapidly  as  they  have  in  JsTeio- England  ? 

"  I  speak  as  unto  wise  men  ;  judge  ye  what  I  say/' 

33 


258 


SEVERAL   SYSTEMS 


Calvinism. 
I.  There  is  one  God  ;  and 
but  one ;  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent,  immutable 
in  coutisel,  without  passions, 
incomprehensibl  ,  holy,  just, 
true,  faithful,  gracious,  merci- 
ful, benevolent,  independent, 
sovereign,  and  perfectly  happy 
in  himself.* 


HoPKINSIANISIVf. 

I.  There  is  one  God  ;  and 
but  one:  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent  ;  immutable 
in  counsel,  but  moveable  in  his 
affections  ;  incomprehensible 
and  sovereign,  whose  moral 
perfections  are  all  compre- 
hended in  the  disinterested  love 
of  being  in  general,  and  whose 
happiness  is  dependent  on  the 
gratification  of  his  benevolent 
feelings. 


n.  There  are  three  persons 
in  the  Godhead  ;  the  Father, 
the  Son,  and  the  Holy  Ghost ; 
■which  three  are  one  God,  and 
distinguished  only  by  their  per- 
sonal properties. 

Ill  The  divine  authority  is 
the  foundation,  and  God's  re- 
vealed will,  the  rule  of  moral 
obligation. 

IV.  The  scriptures  are  ne- 
cessary to  teach  man  his  duty, 
because  of  the  native  blindness 
of  his  mind. 

V.  The  scriptures  alone  can 
give  mar>  the  assurance  of  fu- 
ture salvation. 


II.  There  are  three  persons 
in  the  Godhead,  the  Father, 
the  Son,  and  the  Holy  Ghost  ; 
which  are  so  distinct  as  to  have 
society  together,  and  a  mutual 
friendship  for  each  other. 

III.  The  nature  of  things 
lays  the  foundation  of  moral 
obligation. 

IV.  Natural  conscience  can 
discern  the  difference  between 
right  and  wrong  in  the  nature 
of  things. 

V.  The  scriptures  are  indis- 
pensable to  show  man  the  way 
of  salvation. 


VI.  The  Old  and  New  Tes-  VI.  The  Holy  Spirit,  inspi- 

taments  were  written  under  the  red  every  word  of  the  Old  and 

plenary  inspiration  of  the  Holy  New  Testaments. 
Ghost. 

*  The  reader  will  please  lo  be  p^uided  by  the  sections,  and  turn  his  ey^ 
over  four  pages,  before  he  r£giuds  the  Becond  article  of  Calvinism. 


COMPARED. 


259 


Universalism. 
I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent,  immutable 
in  counsel  and  affection,  incom- 
prehensible, and  sovereign, 
whose  moral  perfections  are  all 
comprehended  in  love  to  being 
in  general,  and  whose  happi- 
ness is  dependent  on  the  indul- 
gence of  his  unbounded  love. 


II.  There  are  three  persons 
in  the  Godhead,  the  Father, 
the  Son,  and  the  Holy  Ghost  ; 
which  three  are  one  God,  and 
distinguished  only  by  their  per- 
sonal properties. 

Ill  The  divine  authority  is 
the  foundation,  and  God's  re- 
vealed will,  the  rule  of  moral 
obligation. 


Arminianism. 

I.  There  is  one  God ;  and 
but  one  ;  who  is  uncreated, 
seif-existent,  eternal,  immortal, 
invisible,  omnipresent ;  who 
knows  all  things  but  comingen* 
cies  ;  who  is  omnipotent,  and 
immutable  so  far  as  his  coun- 
sel extends,  but  moveable  in 
his  affections;  who  is  incom- 
prehensible, ho;y,  just,  true, 
faithful,  gracious,  merciful,  be- 
nevoient,  independent,  and  per- 
fectly happy  in  treating  his  sub- 
jects according  to  their  unpre- 
dcstinated  conduct. 

II.  There  are  three  persons 
in  the  Godhead,  the  Father, 
the  Son  and  the  Holy  Gliost ; 
which  are  one  mind,  and  one 
essence. 

III.  Moral  obligation  is 
founded  on  the  reason  and  fit- 
ness of  things,  and  the  utility 
of  virtue. 


IV    The  scriptures  are  ne-  IV.  Natural  conscience  and 

cessary  to  teach  man  his  duty,  reason  are   sufficient  to  teach 

because  of  the  native  blindness  fallen  man  his  duty, 
of  his  mind. 

V.  Divine  revelation  alone  V.  Reason  might  render  the 
can  assure  sinners  of  eternal  salvation  of  sinners,  on  repent- 
salvation,  anee,  probable,  but  revelation 

alone  can  make  it  certain. 


VI.  The  scriptures  were  VI.  Some  of  the  Arminians 
written  by  the  plenary  inspira-  advocate  a  plenary  inspiration, 
lion  of  the  Holy  Ghost.  and  some  a    general  superin- 

tendance  of  the  sacred  penmen, 


260 


SEVERAL.    SYSTEMS 


Arianism. 

I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immortal, 
Invisible,  omnipresent ;  who 
knows  all  things  but  contingen- 
cies ;  who  is  omnipotent  and 
immutable  so  far  as  his  counsel 
extends,  but  moveable  in  his 
affections  ;  who  is  incompre- 
hensible ;  whose  moral  per- 
fections are  all  comprehended 
in  love  to  his  creatures  ;  and 
whose  happiness  consists  in 
the  gratification  of  his  univer^ 
sal  benevolence. 

II.  There  is  but  one  person 
in  the  Godhead  ;  who  is  called 
Father  Son,  and  Holy  Ghost,  to 
denotq  the  different  offices 
which  he  sustains. 

III.  The  nature  of  things  is 
the  foundation  of  moral  obliga- 
tion. 


Sabellianism. 
I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated; 
self-existent,  eternal,  immortal, 
invisible,  omnipresent,  omnis- 
cient, omnipotent ;  immuta- 
ble in  counsel,  but  moveable  in 
his  affections,  incomprehensi- 
ble, holy,  just,  true,  faithful, 
gracious,  merciful,  and  benevo- 
lent; whose  happiness  consists 
in  the  display  of  his  own  cha^ 
racter,  and  the  gratification  of 
his  love. 


II.  The  whole  undivided 
Godhead,  manifested  in  Christ 
Jesus,  may  be  called  a  person  ; 
because  God  in  him  assumed  a 
personal  appearance.  There  is 
but  one  Divine  Person. 

III.  The  nature  of  things 
lays  the  foundation  of  moral 
obligation. 


IV.  The  reason  of  fallen  IV.  Natural  conscience  can 
man  is  sufficient  to  discern  the  discern  the  difference  between 
right  and  wrong  in  the  nature  right  and  wrong  in  the  nature 
of  things.  of  things. 

V.  Reason  renders  the  par-  V.  The  scriptures,  or  some 
don  of  a  penitent  sinner  proba-  revelation,  are  indispensable  to 
ble  ;  but  revelation  alone  can  show  the  way  of  a  sinner's  sal* 
assure  us  of  it.  vation. 


VI.  Some    are    for  plenary  VI.  The  Sabellians  general- 
inspiration,  and  some  for  no-  ly  are  for  a  plenary  inspiration = 
thing  but  a  general    superin- 
'lendancec 


COMPARED. 


261 


SOCINIANISM. 

I.  There  is  one  God;  and 
but  one  ;  who  is  uncreated, 
seif-existentj  eternul,  immortal, 
invisible,  omnipresent ;  who 
knows  all  things  excepting  con- 
tingencies :  who  is  omnipotent, 
and  immutable  so  far  as  his 
counsel  extends,  but  moveable 
in  his  affections  ;  whose  moral 
character  is  comprehended  in 
love  ;  and  whose  happiness 
consists  in  the  indulgence  of 
his  universal  benevolence. 


Deism. 
I.  There  is  one  God  ;  and 
but  one  ;  who  is  uncreated, 
self-existent,  eternal,  immor- 
tal, invisible,  omnipresent ; 
who  knows  all  things  excepting 
conthigencies  ;  who  is  omnipo- 
tent and  immutable  so  far  as  his 
counsel  extends,  but  moveable 
in  his  affections  ;  whose  moral 
perfections  are  all  comprehend- 
ed in  disinterested  love  to  being 
in  general  ;  and  whose  happi- 
ness consists  in  the  gratification 
of  his  own  benevolence. 


II.  All  the  names  of  God  H.  Jehovah,  Jove,  and  Lord, 
express  the  same  being,  in  dif-  all  denote  the  same  Supreme 
ferent  relations,  without  any  Being,  and  are  equally  appro- 
distinction  of  persons.  priate   to   the  one   impersonal 

Deity. 


III.  The  fitness  of  things, 
and  the  utility  of  virtue  are  the 
foundation  of  moral  obligation. 

IV.  The  reason  of  man  is 
sufficient  to  discover  the  nature 
and  obligation  of  virtue. 


III.  The  obligation  to  virtue 
is  founded  on  its  utility,  which 
is  dependent  on  the  nature  of 
things. 

IV.  God  has  made  no  reve- 
lation of  duty  except  in  the  vol- 
ume of  nature. 


V.  Reason  shows,  that  the  V.  Reason  is  the  only  light 
pardon  of  the  penitent  sinner  of  man,  on  the  subject  of  par- 
is  probable.  don  and  salvation. 


VI.  What  Christ    said  was         VI.  The  Bible  is   a  useful 
true,  but  the  prophets  and  apos-    bogk,  but  was  not  inspired, 
ties  were  liable  to  record  some 
pf  their  erroneous  reasonings. 


262 


SEVERAL    SYSTEMS 


Calvinism. 

VII.  The  second  Person  of 
the  Trinity  so  assumed  the  hu- 
man nature,  that  Christ  Jesus 
is  both  God  and  man  in  one 
person. 

VIII.  Holiness  in  a  moral 
agent,  consists  in  the  conformi- 
ty of  the  whole  being  to  the 
image  of  God. 

IX.  Sin  is  any  want  of  con- 
formity to,  or  transgression  of 
the  law  of  God. 

X.  Adam  was  created  per- 
fectly holy,  in  all  his  faculties 
and  exercises. 

XI.  The  decrees  of  God  re- 
spect all  actions,  objects  and 
events. 


HOPKINSIANISM. 

VII.  The  second  Person  of 
the  Trinity  so  assumed  the  hu- 
man nature,  that  Christ  JesuS^ 
is  both  God  and  man  in  one 
person. 

VIII.  Holiness  in  a  moral 
agent,  consists  entirely  in  be- 
nevolent volitions,  or  exercises 
of  love  to  being  in  general. 

IX.  Sin  consists  exclusively 
in  selfish  moral  exercises. 

X.  Adam  at  first  had  none- 
but  disinterested  affections. 

XI.  The  decrees  of  God  re- 
spect all  actions,  objects  and 
events. 


XII.  The  providence  of  God        XII.  The  providence  of  God 
is  co-extensive   with    his    de-    is    co-extensive  with    his  de- 


crees. 


crees. 


XIII.  God  so  governs  moral  XIII.  It    is  impossible    for 
agents,  as  to  do  all  his  pleasure  God  to  govern  moral  agents, 
without  creating  their  actions,  without  creating  all  their  voli- 
tions. 

XIV.  God  is  the  author  of  XIV.  God  is  equally  the  au- 
holiness ;  but  is  not  the  author  thor  and  efficient  cause  of  ho- 
of sin.  liness  and  sin. 


XV.  Adam  in  Paradise  had 
freedom  of  will  to  both  good 
and  evil.  He  exercised  his 
own  power  of  will  when  he  first 
transgressed.  By  the  fall  he 
lost  his  power  of  choosing  good, 
and  only  retained  freedom  to 
evil 


XV.  Adam  in  paradise  had 
the  same  freedom  of  will,  which 
his  posterity  now  have.  God 
moved  him  to  a  holy  and  an  un- 
holy choice.  The  first  sin  was 
produced  by  divine  efficiency, 
and  so  is  every  subsequent  siii. 


COMPARED. 


263 


Universalism. 

VII.  The   second  Person  of 
the  Trinity  so  assumed  the  hu 
man  nature,  that  Christ  Jesus 
is  both  God  and  man  in  one 
person. 

VIII  On  this  subject;  some 
Universalists  agree  with  the 
Caivinists,  and  some  with  the 
Hopkinsians. 


Arminianism. 

VII.  The  second  Person  of 
the  Trinity  so  assumed  the  hu- 
man nature,  that  ("hrist  Jesus 
is  both  God  and  man  in  one 
person. 

VIII.  Holiness  consists  en- 
tirely, in  the  regulation  of  our 
affections  according  to  the  fit- 
ness of  things. 


IX.  Divided  as  above.  IX-  Sin  consists  entirely  in 

affections  not  conformed  to  the 
law  of  love. 

X.  Adam  at  first  was  per-  X.  Adam  was  created  inno- 
fectly  holy  in  all  his  faculties  cent,  and  his  first  affections 
and  exercises.  were  all  benevolent. 

XI.  The  decrees  of  God  re-        XI.  The  decrees  of  God  re- 
spect all  actions,  objects  and    spect  all  things  but  moral  ac- 
events.  tions,  and  the  contingencies  de- 
pendent on  them. 

XII.  The  providence  x)f  God  XII  The  providence  of  God 
is  co-extensive  with  his  de*  is  co-extensive  with  his  de- 
crees, crees. 


XIII.  God    governa   moral  XIII.    GocT     leaves     moral 

<igents  by  moral  means,  without  agents  so  free,  within  certain 

^creating  their  volitions.  limits,  as  not  to  govern  them  at 

all,  except  by  discipline,  or  mo- 
tives. 

XIV    God  is  the  author  of  XIV.  God  is  the  author  nei- 

hoUness,  but  not  of  sin.      '  ther  of  holiness  nor  sin. 

XV.  Adam  in  paradise  had  XV.  Adam  before  and  after 

freedom  of  will  to  both  good  his  fall  had  a  self-determining 

and  evil,  which  he  exercised,  power  of  the  will,  which  he  ex- 

when  he  caused  his  own  fall ;  ercised  even  contrary  to  God's 

but  which  he  never  lost,  by  any  primary  counsels, 
wrong  use  of  it. 


264 


SEVERAL.    SYSTE3IS 


Arianism. 

VII.  Jesus  was  the  first 
formed  of  all  creatures,  of  a 
super-angelic  nature,  and  a 
God  by  delegation. 

VIII.  Holiness  consists  in 
volitions  conformed  to  the  rea- 
son and  fitness  of  things. 


Sabellianism. 

VII.  The  whole  Godhead 
was  incarnated,  so  that  God 
dwelt  in  the  man  Christ  Jesus, 
as  he  formerly  did,  with  a  visi- 
ble glory  in  the  Jewish  temple 

VIII.  Holiness  consists  ex- 
clusively in  benevolent  affec* 
tions,  or  in  love  to  being  in  gen- 
eral. 


IX.  Sin  consists  in  volitions 
contrary  to  the  reason  and  fit- 
ness of  things. 

X.  Adam  was  created  inno- 
cent, and  at  first  all  his  affec- 
tions were  right  or  benevolent. 


IX.  Sin  consists  exclusively 
in  selfish  affections. 

X.  Adam   at  first  had  none 
but  disinterested  affections. 


XI.  The  Arians  believe  in  XL  The  decrees  of  God  re- 
the  Arminian  doctrine  of  de-  spect  ail  actions,  objects,  and 
crees.  events. 

XII.  The  providence  of  God  XII.  The  providence  of  God 
is  co-extensive  with  his  de-  is  co-extensive  with  his  de- 
crees, crees. 

XIII.  God  governs  moral  XIII  It  is  impossible  for 
agents,  by  no  other  means  than  God  to  govern  man  without 
moral  suasion,  in  any  of  their  producing  his  volitions,  say 
actions.  most  of  the  Sabellians  of  this 

country. 

XIV.  God  is  the  author  XIV.  God  is  as  much  the 
neither  of  holiness  nor  sin.  author  of  sin,  as  of  holiness. 


XV.  Adam  before  and  after  XV.  On  this  head,  some  are 

his  fall  had   a  self-determining  Hopkinsians  and  some  Armin- 

powerof  the  will,  which  he  ex-  ians  ;  but  in  this  country,  most 

ercised  even  contrary  to  God's  Sabellians  agree  with  the  first^ 
primary  counsels. 


COMPARRI^. 


265 


SOCINIANISM. 

VTI.  Christ  was  one  of  the 
grccttest  of  the  prophets.  Some 
8ay  he  was,  and  soipe  that  he 
Was  not,  a  man  supernaturaliy 
be.e^otten. 

Vill.  Holiness  consists  ex- 
clusively in  the  right  exer- 
cise of  our  moral  faculties. 

IX.  Sin  consists  exclusive'y 
in  the  wron^  exercise  of  our 
moral  faculties. 

X  For  a  time  the  first  man 
Adam,  exercised  his  faculties 
in  a  right  manner. 

XI.  The  decrees  of  God  re- 
spect all  things  but  moral  ac- 
tions, and  the  contingencies 
dependent  on  them. 

XII.  The  providence  of  God 
is  co-extensive  with  his  de- 
crees. , 

XIII  God  governs  man  by 
motives  alone,  say  some  Armi- 
nian  Socinians  ;  but  the  Priest- 
ley ans  say,  God  cannot  govern 
man  without  creating  his  voli- 
tions. 

XIV.  God  is  the  author 
neither  of  hoiiness  nor  sin  ; 
but  as  much  the  efficient  of  one 
as  of  the  other  ;  say  all,  but  the 
Pries  tleyans. 

XV.  Divided  as  in  the  two 
sections  above. 


34 


Deism. 
VII.  The  history  of  Christ 
is  either  a  fiction,  or  a  true  ac* 
count  of  a  cunning  impostor. 


VIII.  Virtue  consists  in  tli^ 
love  of  being  in  general,  and 
the  promotion  of  universal  hi-p- 
piness. 

IX.  Vice  consists  exclusive* 
ly  in  such  affections  as  are  re- 
pugnant to  the  love  of  univer- 
sal being. 

X  The  first  pair  of  each 
race  of  men,  were  neither  bet* 
ter  nor  worse  than  their  de- 
scendants. 

XI.  The  Deists  commonly 
do  not  object  to  the  Socinian 
predestination. 

XII.  The  providence  of  God 
is  co-extensive  with  his  de- 
crees. 

XIII  Collins,  Hobbs,Leib. 
nitz,  and  Hume,  with  many 
other  infideisj  say,  God  cannot 
govern  man  without  creating 
his  volitions. 

XIV.  Some  infidels  say<  God 
is  the  efficient  of  virtuous  and 
vicious  volitions  ;  and  all,  that 
he  is  as  much  the  author  of  sin 
as  of  holiness. 

XV.  It  is  supposed,  that  the 
first  man  had  the  same  freedom 
which  his  descendants  possess, 
and  used  it  in  the  same  way* 


265 


SEVERAL    SYSTEMS 


Calvinism. 
XVI.  The  fall  deprived  man 
of  all  his  supernatural  gifts, 
and  corrupted  all  the  powers  of 
his  mind  and  body :  so  that 
every  child  of  Adam  inherits, 
by  natural  generation,  a  depra- 
ved nature^  which  implies, 
among  other  things,  a  darkened 
understanding  and  disordered 
siifections. 


HOPKINSIANISM. 

XVI.  The  only  effect  of  the 
fall,  produced  in  man,  was  a  to- 
tal corruption  of  his  will ;  which 
effect  came  only  by  a  divine 
constitution.  By  the  gift  of 
God,  not  by  natural  generation, 
all  men  have  a  morally  corrupt 
tiatui-e^  or  evil  exercises. 


XVII.  By  imputation,  all  XVII.  Adam  alone  was  guil- 
men  are  guilty  of  original  sin  ;  ty  of  original  sin  ;  and  his  sin 
and  are  actually  condeirined  al-  can  never  be  imputed  to  any 
ready.  person  but  himself. 

XVIII.  The  atonement  was  XVIII.  The  atonement  was 
something  more  than  a  public  simply  a  public  exhibition  of 
exhibition  of  God's  hatred  of  God's  hatred  of  sin,  and  regard 
sin,  love  of  holiness,  and  regard  to  his  holy  law. 

to  his  law. 


XIX.  The  atonement  was  a 
satisfaction  made  for  the  sins  of 
the  elect  ;  which  had  respect 
to  them  personally,  and  secures 
the  pardon  of  all  their  iniqui- 
ties. 

XX.  Christ  was  substituted 
for  the  elect  to  obey  and  suffer 
in  their  stead  ;  and  was  by  im- 
putation legally  guilty,*  so 
that  the  law  could  demand  his 
death. 


XIX.  The  atonement  was 
made  equally  for  every  sin  of 
every  man,  and  respected  sin  in 
general,  but  not  the  persons  of 
individual  sinners  :  so  that  it 
does  not  infallibly  secure  the 
pardon  of  any  one. 

XX.  Christ  was  substituted 
for  all  men,  simply  as  the  per- 
son in  whom  God  displayed  his 
hatred  of  sin.  No  guilt  was 
imputed  to  Christ ;  nor  had  the 
law  any  demand  against  him. 


*  The  reader  will  please  to  remember  the  definition  of  guilt,  which  has 
already  been  given,  on  page  10?. 


COMPARED. 


267 


Universalism.  Arminianism. 

XVI.  The  fall  polluted  all  XVI.  By  the  fall,  man  lost 
the  faculties  of  man ;  sq  that  all  none  of  his  powers.  He  be- 
born  in  a  natural  manner,  are  came,  however,  after  sin  enter- 
blind  in  mind,  and  depraved  in  ed  into  the  world,  subject  to 
lieart.  temptation,    and  consequently 

to  sin  and  misery.  His  will 
became  subject  to  improper 
volitions. 


XVII.  By  imputation  all  are 
dead  and  condemned  in  Adam, 
being  guilty  of  original  sin,  and 
consequently  of  actual  trans- 
gression. 

XVIII.  The  atonement  was 
something  more  than  a  public 
exhibition  of  God*s  hatred  of 
ain  and  love  of  holiness. 


XVII.  No  man  but  Adam 
was  ever  chargeable  with  origi- 
nal sin.  No  man  but  Adam 
can  have  guilt  imputed  to  him, 
for  the  first  transgression. 

XVIII.  The  atonement  was 
simply  a  public  exhibition  of 
God's  hatred  of  sin,  love  of  ho- 
liness, and  disposition  to  par- 
don penitents, 


XIX.  The    atonement    was        XIX.  The    atonement   was 

made   for   every  sin  of   every  universal,  and  respected  sin  in 

man,  and  respected  the  person  general,  but  not  the  person  of 

of  every  sinner,  so  as  to  secure  any  sinner, 
the  salvation  of  all. 


XX.  Christ  was  substituted 
for  all  men,  that  he  might  suf- 
fer and  obey  the  law  for  each. 
By  imputation  he  was  legally 
guilty  for  all,  and  justice  de- 
manded his  death. 


XX.  Christ  was  substituted 
in  the  place  of  all  sinners,  mere- 
ly to  display  the  justice  and 
mercy  of  God  towards  all  men. 
No  guilt  was  imputed  to  him; 
and  the  law  had  no  demand 
against  him ;  in  behalf  of  any 
sinner. 


S68 


SEVERAL    SYSTEMS 


Arianism. 
XVI.  After  Adam  sinned  he 
became  liable  to  punishment ; 
and  all  his  descendants  are,  in 
consequence  of  his  offence, 
bi'ous^ht  into  a  state  of  trial, 
temptation,  sin  and  misery. 
The  affections  of  man  were 
perverted  in  this  manner,  by 
the  app Stacy. 


Sabelhanism. 
XVI.  Adam  sinned  and  ex^ 
posed  himself  to  p^unishment. 
The  sin  of  his  posterity  was 
also  introduced,  by  a  divine 
constitution,  in  consequence 
of  his  transgression  The 
will,  or  heart,  was  the  only  part 
of  man  affected  by  the  aposta- 


XVlt.    There   is    no    other  XVII.  The  doctrine  of  ori« 
orii^iiial  sin  than  the  first  trans-  ginal  sin  and  imputation,  are  re- 
gression    of     the     first    man,  jected,  even  as  by  the  Hopkin? 
"which    was  never  imputed   to  gians,  Arminians,  and  Avians, 
any  person  but  himself. 


XVIII.  There  is  no  other  XVIII.  The  atonement  con- 
atonement  made  for  sinners,  sists  in  that  public  exhibitioi) 
but  that  which  consists  in  a  dis-  of  God's  hatred  of  sin,  whicl^ 
play   of  God's    real    character  the  whole  Godhead   was  mani? 


and  disposition. 


fested  in  the  flesh  to  make. 


XIX.    The   atonement    was  XIX.    The  atonement    was 

pniversal ;  had  respect  to  sin  in  universal,  and  had  respect  only 

general,  but  does  not  infallibly  to  sin  and  the  law  in  general^ 

secure  the  pardon  of  pne  sin-  It  does  not  infallibly  secure  the 

ner.  salvatiop  of  any  sinner. 


XX.  Christ  was  substituted  XX.  God  in  Christ  took  the 

for  all  men,  simply  as  the  per  place  of  sinners,  suffered  and 

son  in  whom  God  displayed  his  obeyed,  to  manifest  his  disposi- 

hatred  of  sin.     No  guilt    was  tion  and    character;    but   was 

imputed  to  Christ;  nor  had  the  not  by  imputation  guilty  ;   not? 

law  any  demand  against  him.  could  the  law  demand  the  death 

qi  the  humtin  nature. 


COMPARED. 


269 


SOCINIANISM. 

XVI.  By  the  tull,  neither 
Adam  nor  any  of  his  posterity 
lost  any  gift  or  faculty.  His 
sin  exposed  him  to  punish- 
ment ;  and  by  imitating  his  ex- 
ample, his  clukiren  expose 
themselves  to  divine  displea- 
sure. 


Deism. 
XVI.  The  present  inhabit- 
ants of  the  earth  are  as  sound  in 
all  their  faculties  as  their  first 
parents  were.  All  men  are 
placed  in  a  state  *of  firobation 
here,  and  wi.l  be  approved  or 
rejected  for  themselves. 


XVII.  There  is  no  such 
thing  as  original  sin,  saving 
Adam's  first  sin,  which  could 
pot  be  imputed  to  any  one  be- 
sides himself. 


XVII.  Thanks  to  all  our 
good  friends  for  tearing  away 
original  sin  and  imputation 
from  their  system.  It  will  all 
go  soon  \ 


XVIII.  «  To  whom,"  says 
Priestley,  "  did  Christ  make  sa- 
tisfaction ?  To  the  Devil  ?" 
There  was  no  other  atonement 
made  by  Christ  than  what  con- 
sisted in  declaring  God's  mer- 
cy, 

XIX.  The  atonement  above 
admitted,  was  universal,  re- 
spected no  sinner,  and  secured 
the  salvation  of  none. 


XVIII.  Deity  has  sufficient- 
ly manifested  his  disposition 
and  character  in  the  works  of 
nature. 


XIX.  No  atonement,  except- 
ing that  which  a  sinner  makes 
for  himself  by  reformation,  is 
consistent  with  reason. 


XX.  The  obedience  and  suf- 
ferings of  the  prophet  of  Naz- 
areth were  designed  for  the 
benefit  of  all  men,  as  an  exam- 
ple, and  testimony  to  the  gos- 
pel. No  guilt  was  imputed  to 
Christ ;  nor  could  any  law  de- 
giand  his  death  lor  another. 


XX.  If  there  was  any  such 
person  as  Jesus,  he  could  not 
have  been  virtuous  or  vicious 
for  another.  The  doctrhie  of 
the  incarnation,  the  vicarious 
atonement,  and  imputation  of 
sin  is  an  absurd  fiction  of  priest- 
craft. 


270 


SEVERAIi     SYSTEMS 


Calvinism. 

XXI.  In  the  decree  of  elec- 
tion, the  sinners  who  will  be 
saved,  were  given  to  Christ  to 
be  justified.  They  were  given 
when  ungocfly,  and  not  from 
any  foreseen  faith  or  repent- 
ance. 

XXII.  The  sinner,  being 
both  guilty  and  needy,  has  no- 
thing in  himself  for  which  he 
ought  to  be  pardoned.  The 
ground  of  pardon  is  the  mysti- 
cal union  with  the  Lord  Jesus 
Christ. 

XXIII.  God  renews  his 
elect,  not  by  altering,  separa- 
ting or  combining  faculties  na- 
tural to  man ;  nor  by  increasing 
or  diminishing  their  number  ; 
but  by  supernaturally  commu- 
nicating spiritual  life,  or  "quick- 
ening them  in  Christ." 

XXIV.  The  new  principle  of 
spiritual  life  is  ordinarily  con- 
veyed to  the  sinner,  by  a  divine 
blessing  on  the  appointed 
means  of  salvation.  After  it  is 
implanted  in  regeneration,  it  is 
permanent,  and  as  progressive, 
in  its  own  nature,  as  any  princi- 
ple of  natural  life. 

XXV.  Faith  is  first  given, 
a«d,  by  uniting  the  soul  to 
Christ,  is  the  root  of  all  the 
other  Christian  graces. 


HOPKINSIANISM. 

XXI.  In  the  decree  of  elec- 
tion, the  sinners  who  will  be  sa- 
ved, were  chosen  to  be  united  to 
Christ,  by  a  moral  union, 
through  the  sanctification  of 
their  hearts.  They  were  not 
elected,  however,  because  of 
any  foreseen  repentance  or  faith. 

XXII.  The  nature  and  fit- 
ness of  things  require  the  par- 
don of  all  who  repent,  love 
Christ,  and  so  are  united  to  him 
in  affection. 


XXIII.  God  renews  his 
elect,  by  creating  in  them,  im- 
mediately, without  means,  a 
willingness  to  be  saved  or 
damned  for  the  greatest  good  ; 
or,  which  is  the  same,  by  crea* 
ting  in  their  hearts  disinterest* 
ed  benevolence 

XXIV.  There  is  no  such 
thing  as  an  implanted  principle 
of  spiritual  life,  but  the  new 
heart  consists  entirely  in  right 
exercises,  which  are  produced 
without  any  instrumental  agen-> 
cy,  by  a  continued  creation. 


XXV.  Love  is  an  exercise 
first  created,  and  comprehends 
in  its  own  essence  all  the  other 
Christian  graces. 


COMPARED, 


271 


UNlVERSAtlSM. 

XXI.  In  the  decree  of  election, 
all  sinners,  who  were  fallen  in 
Adam,  were  chosen  to  receive 
the  blessings  of  the  universal 
atonement,  throui^h  the  final 
production  of  love  in  their 
hearts. 


Arminianism. 
XXL  From  eternity  God 
decreed,  that  all  who  should  by 
their  own  self-determining 
power  repent,  should  be  par- 
doned, in  consequence  of  the 
atonement  by  Christ.  If  indi- 
viduals are  chosen,  the  election 
was  from  foreseen  good  works. 


XXII.  The  divine  love  for 
being  in  general  forbids  that 
God  should  consign  any  one  to 
everlasting  punishments. 


XXIII.  By  discipline  God 
tvill  finally  reclaim  all  men  ; 
bring  them  to  repent  of  sin, 
cause  them  to  love  holiness, 
and  thus  unite  them  to  Christ 
in  a  saving  union  of  affection.* 


XXII.  The  nature  and  fit- 
ness of  things  require  the  par- 
don of  all  who  repent,  love 
Christ,  and  thus  are  united  to 
him  in  a  moral  union  of  affec^ 
tion. 

XXIII.  All  who  have  new- 
hearts,  make  them  by  the  ex- 
ertion of  their  own  faculties, 
influenced  by  the  inherent  pow- 
er of  motive,  or  moral  suasion. 


XXIV.  God  implants  no 
hew  principle  of  spiritual  life  ; 
but,  by  instruction  and  disci- 
pline, (or  as  some  say,  by  crea- 
tion) produces  love  in  the 
heart,  or  holy  affections,  which 
constitute  the  new  heart. 
These  exercises  will  be  contin- 
ued as  they  were  commenced. 

XXV.  Love  is  the  essence 
of  all  the  Christian  graces. 


XXIV.  No  principle  of  life 
is  implanted.  By  moral  sua- 
sion, God  by  his  common  pro- 
vidence may  govern  man,  so  as 
to  improve  his  rational  exerci- 
ses. No  divine  power,  besides 
that  of  upholding  the  efficient, 
finite  being,  is  exerted  in  giv- 
ing a  right  direction  to  the  will 
of  the  reformed  sinner. 

XXV.  A  right  disposition  is 
the  source  of  ail  the  Christian 
graces. 


*  Some  Universalists,  not  being  much  pleased  with  the  common  notion 
of  disciplhie,  assert  with  the  Hopkinsians,  that  God  create*  love  j  and  add, 
that  he  will  create  benevolent  affections  in  ^11 


272 


SEVERAL     SYSTEMS 


Arianism. 
XXI.  The  decree  of  elec- 
tion is  God's  determination  to 
pardon  all  those  sinners,  who 
shall  of  themselves  repent,  and 
accept  of  pardon,  offered  them 
through  the  first-born  of  every 
creature. 


Sabellianism. 
XXI.  In  the  decree  of  elec- 
tion, all  those  sinners  who  shall 
be  saved,  were  chosen  to  be  sa- 
ved, (in  consequence  of  God's 
having  displayed  his  own  char- 
acter,) through  sanctiftcation 
of  the  heart. 


XXII.  Penitence  is  in  the 
nature  of  things  a  sufficient 
reason  for  pardon  ;  and  reform- 
ation, for  restoration  to  favour. 


XXIII.  Regeneration  is  the 
agency  of  motives  in  changing 
the  sinner's  affections,  so  as  to 
make  him  a  new  man,  and  by 
love  to  unite  him  to  his  elder 
brother,  commissioned  to  save 
in  God's  stead. 

XXIV.  When  a  sinner  chan- 
ges his  affections  and  conduct 
from  sin  to  holiness,  it  is  by  the 
blessing  of  God  upon  his  ef- 
forts ;  but  God  never  implants 
any  new  principle  of  spiritual 
life. 


XXII.  The  nature  and  fitness 
of  things  require  the  pardon  of 
all,  who  by  love  unite  them- 
selves to  God  manifest  in  the 
flesh. 

XXIII.  God  renews  his  elect 
by  creating  in  them,  immedi- 
ately, v/ithout  means,  love  to 
being  in  general  ;  or,  volitions 
which  constitute  a  heart  of  dis- 
interested affection.* 

XXIV.  There  is  no  such 
thing  as  an  implanted  principle 
of  grace,  but  the  new  heart 
consists  entirely  in  holy  exer- 
cises, which  are  produced,  with- 
out any  instrumental  agency^ 
bv  creation. 


XXV.    The  reformation  of  XXV.  Love  is  the  first  exer- 

the  will  by  the  influence  of  love,  cise    produced,    and    compre- 

is  the  source  of  all  other  Chris-  hends  in  its  essence,    all  the 

tian  graces.  other  Christian  graces. 


*  .Thus  speak  the  Sabellians  generally,  but  some  in  this  point,  as  weW  as 
in  all  others,  not  peculiar  to  their  ewn  doctrine  of  the  incarnation,  harmo^- 
nize  with  the  Arminians. 


COMPARED. 


273 


SoCINIANt*iM. 

XXI  III  the  decree  of  elec- 
tion, God  determined  to  par- 
don a  I  who  should  of  them- 
selves repent,  and  obey  the  mo- 
ral precepts  ijiven  by  the  Great- 
est of  his  Prophets.  This  elec- 
tion is  a  choice  or  acceptance, 
because  of  foreknown  obedi- 
ence. 

XXM.  Penitence  is  a  moral 
satisftiction  for  disobedience, 
"Which  according  to  the  fitness 
of  things  demands  the  remis- 
sion of  legal  penalties. 

XXUI.  Regeneration  is  the 
production  of  right  affections, 
by  the  influence  and. inherent 
power  of  motives. 


Deism. 
XXI.  Deity  has  determined 
both  in  this  world  and  the  fu- 
ture to  treat  men  according  to 
their  moral  character  There 
is  no  such  thing  as  an  election 
to  life. 


XXII.  Penitence  is  a  moral 
satisfaction  for  vice  ;  and  re- 
formation of  life,  requires,  ac- 
cording to  the  fitness  of  things 
the  remission  of  incurred  pen- 
alties. 

XXIX.  Every  change  in  the 
moral  atfections  may  be  called 
a  regeneration  ;  which  is  pro- 
duced by  the  inherent  power  of 
motives.* 


XXIV.  God  supernaturally  XXIV.  God  supernaturally 
implants  no  principle  of  grace,  implants  no  principle  of  virtue, 
in  any  virtuous  man,  nor  does  in  any  man  ;  and  when  a  man  is 
the  sinner  experience  any  spe-  virtuous;  it  is  not  in  conse- 
cial  influences  of  the  Spirit,  quence  of  any  special  influen- 
when  he    regulates  his   affec-  ces  of  Dtity. 

tions  in  a  proper  manner. 

XXV.  The  love  of  what  is  XXV.  Love  to  being  in  gen- 
right,  comprehends  in  itS  es-  eral  is  the  only  source  of  virtu- 
sence   all  the    virtuous    affec-  ous  action. 

tions. 


*  This  is  what  most  infidels  say ;   but  some  agree  that  every  change  of 
volition  IS  a  regeneration,  produced  by  the  First  Cause. 

^5 


274. 


SEVERAL   SYSTEMS 


Calvinism.  Hotkinsianism. 

XXVI.  In  this  life  no  believ-  XXVI.  Every  exercise  of  a 

er  is   perfect  in  disposition  or  renewed   person    is    perfectly 

in  any  act  of  obedience  ;  or  is  good  or  perfectly  evil  ;  so  that 

at  any  time  perfectly  sinful.  he  is  alternately,  entirely  holy 

or  entirely  sinful. 

XXVII.    The       undivided  XXVII.    Men     must     love 

character  of  God,  exhibited  in  God  without  any  personal  re- 

the  revelation   of  grace   is  the  g^i'd  to  his  mercy  ;  for  what  he 

object  of  Christian  love.  is  abstractly  considered. 


XXVIII.  Love  to  God  does 
not  require  in  any  one,  under 
any  circumstances,  a  willing- 
ness to  be  damned,  but  the  con- 
t4'ary. 


XXVIII.  No  man  truly  loves 
God  or  his  neighbour,  who  is 
not  willing  to  be  damned  for  a 
greater  good  than  his  personal 
salvation. 


XXIX.  The  progressive 
sanctification  of  the  believer 
depends  on  God's  blessing,  and 
is  in  proportion  to  the  saint's 
increase  in  knowledge  and 
growth  in  grace. 


XXIX.  The  progressive 
sanctification  of  the  believer 
depends  upon  the  succession 
of  holy  exercises. 


XXX.  The  covenant  of  re- 
demption secures  the  continu- 
ance and  growth  of  the  princi- 
ple of  grace,  until  the  believer 
shall  be  perfected  in  heaven. 
In  this  life  he  never  utterly 
falls,  for  one  moment,  from 
grace. 


XXX.  For  any  given  time 
less  than  that  of  his  whole  pro- 
bation, the  believer  might  be 
without  the  least  holiness,  ex" 
cepting  the  moment  occupied 
by  one  exercise  of  love,  and 
still  be  secure,  by  the  promise 
of  God,  of  the  return  of  holy 
volitions. 


COMPARED. 


275 


Universalism. 
XXVI.  All  actions  of  a  mor- 
al nature  proceed  from  love  or 
hatred  ;  and  are  perfectly  good 
or  perfectly  bad. 


Arminianism. 
XXVI.  When   the   disposi- 
tion is  right  the  affection  is  per- 
fectly good  ;    when  it  is  evil, 
the  volition  is  perfectly  bad. 


XXVII.  The  unbounded, 
disinterested  love  of  God,  is 
the  only  proper  object  of  a  sin- 
ner's love  ;  which  divine  love 
is  exhibited  in  Christ. 

XXVIII.  No  man  will  be 
damned,  and  therefore  no  man 
should  be  willing  to  be  damned. 


XXVII.  The  whole  charac- 
ter of  God,  revealed  in  the  tes- 
timony of  his  grace,  is  the  pro- 
per object  of  religious  regard. 

XXVIII.  No  man  ever  was 
willing,  while  in  the  exercise 
of  love  to  God,  to  be  accursed 
from  him,  for  any  cause. 


XXIX.     The     progressive         XXIX.     Sanctification      is 

sanctification  of    the    believer  made  to  progress,  by  forming 

depends  on  the  succession  of  habits  of  holy  affection,  through 

his  exercises  of  love.  moral  suasion. 


XXX.  The  covenant  of  re-  XXX.  Virtuous  habits  and 

demption  secures  the  final  hap-  feelings  may  be  lost ;  so  that 

piness  of  all  men  ;  and,  as  the  he  who  was  once  a    believer 

means  of  it,  through  discipline  may  lose  all  grace,  not  only  for 

and  motive,    finally,    the  con-  a  definite  time,  but  for  ever. 
stancy  of  right  feelings. 


^76  SEVERAL.    SYSTEMS 

Arianism.  Sabellianism. 

XXVI    When   love  excites  XXVI.  Every  exercise  of  a 

to  action,  the  moral  exercise  is  renewed  mun  is  perfectly  holy, 

perfectly   holy  ;    but,   when   an  or  perfectly   sinful  ;   so  that  he 

evil   disposition  influences   us,  is  alternately   full   of  the   love 

our  actions  are  unmixed  evil.  of  God,  and   full  of  the  love  of 

sin. 

XXVII.  The  kindness  of  XXVII.  The  whole  charac- 
God,  manifested  by  his  Son  is  ter  of  God  m.inifest  in  Christ  is 
the  proper  object  of  u  sinner's  the  pniper  object  of  every  ho- 
le ve.  ly  affection. 


XXVIII.  No  man,  who  loves  XXVIII.  Some  Sabellians 
God,  can  be  willing  to  be  damn-  say,  that  Christian  love  implies 
cd  for  any  cause.  a   willingness  to    be    damned, 

and  some  deny  it. 


XXIX.     The      pro.Q^ressive  XXIX.    The       propjressive 

sanctification   of   the    believer  sanctifiication    of   the    believer 

depends  on  the  succession  of  depends  on  the  succession  of 

holy  affections.  holy  exercises. 


XXX.  Exercises  form  ha-  XXX..  The  covenant  of  re- 
bits  ;  but  holy  habits  and  affec-  demption  secures  the  final  sal- 
^ions,  as  well  as  sinful  ones,  vation  of  the  believer ;  but  does 
may  be  chang^ed  ;  and  grace  not  in  this  life  secure  the  con- 
wholly  eradicated  from  the  be-  stant  possession  of  the  least 
Ueyer's  heart.  grace,  or  constancy  in  any  one 

holy  exercise. 


COMPARrD. 


277 


SOCTNIANISM. 

XXVI.  There  is  no  original 
corruption  in  man  which  should 
prevent  his  affections  from  be- 
ing perfectly  good. 


XXVII.  The  whole  charac- 
ter of  God  exhibited  in  the 
works  of  nature  and  the  Bible, 
is  the  object  of  religious  re- 
gard ;  but  his  benevolence  is 
particularly  the  motive  for  love. 

XXVIII.  Love  to  God  ne- 
ver can  imply  a  willingness  to 
be  damned. 


Deism. 

XXVI.  A  right  choice  is 
perfect  virtue  ;  and  a  wrong 
choice  is  perfect  vice  ;  so  that 
it  is  no  matter  what  any  one  be- 
lieves or  does,  if  he  has  a  be- 
nevolent heart. 

XXXVI.  God,  exhibiting  in 
his  works  his  love  for  being  in 
general,  is  the  only  proper  ob- 
ject of  religious  regard. 


XXVIII.  The  Deists  are  so 
scriptural  as  to  believe  that  no 
man  ever  hated  his  own  flesh  ; 
and  much  less  his  soul,  if  he 
has  any. 


XXIX.  Man  increases  in 
virtue  according  as  his  holy  ex- 
ercises are  multiplied,  and  his 
virtuous  habits  are  strengthen- 
ed. 


XXIX.  Increase  in  virtue 
depends  entirely  on  the  repeti- 
tion of  virtuous  exercises. 


XXX.  No  covenant  of  grace  XXX.  No  divine  covenant 
secures  the  constancy  of  the  secures  constancy  of  virtuous 
least  grace,  or  the  continuance  volition,  or  perseverance  in  be- 
of  any  holy  habit  or  exercise,    nevolent  courses.     He  who  is 

virtuous  this  moment,  may  be 
Utterly  vicious  the  next. 


278  THE    CONCLUSION. 


CHAPTER  XIV. 


THE  c o ,xc lusioa: 


"  The  duty  of  Christians  is  to  confront  and  repel,  not  abet  the  enem^.^ 
nor  admit  him  into  their  camp  in  order  to  subdde  him." 

Litroduction  to  the  Christian's  JMagazine. 

When  any  individual  is  admitted  to  the  Presbyterian  Church 
in  the  United  States,  he  either  professes  or  tacitly  consents  sin- 
cerely to  "  receive  and  adopt  the  confession  of  faith  of  this 
Church,  as  containing  the  system  of  doctrine  taught  in  the  Holy 
Scriptures."  It  has  been  proved  in  the  preceding  pages,  that 
the  system  of  Hopkinsianism  is  repugnant  to  this  confession  of 
faith.  This  conclusion  therefore,  irresistibly  follows,  that  no 
person,  who  is  fully  convinced  of  the  truth  of  this  system,  or 
who  is  not  a  Calvinist  in  sentiment,  can  conscientiously  unite  him- 
self to  the  Presbyterian  Church,  by  assent  to  its  confession  of 
faith. 

Neither  can  such  a  person,  without  prevarication,  consent  to 
the  confession  of  the  Reformed  Dutch  Church,  or  to  the  public 
standards  of  any  Presbyterian  or  Episcopal  congregation  in  the 
United  States.  This  should  be  well  understood  by  private 
Christians,  and  by  all  the  rulers  in  the  household  of  faith. 

It  is  a  just  conclusion  also,  that  persons  who  are  known  to  sup- 
port doctrines  utterly  repugnant  to  these  standards,  cannot  with 
propriety  be  received  by  the  rulers  of  these  ecclesiastical  socie- 
ties. To  admit  any  one  who  is  known  to  be  a  Hopkinsian,  is  no- 
thing less  than  connivance  at  a  false  profession. 

These  results  are  not  stated  from  any  disposition  to  abridge 
the  religious  privileges  of  nominal  or  real  Christians  ;  but  from 
a  full  conviction  of  their  importance  to  the  prosperity  of  Zion. 
A  confession  of  faith  should  be  a  bond  of  union  ;  but  it  will  be 
of  no  utility,  when  persons  of  contrary  opinions,  upon  the  funda- 
mental articles  of  religion,  subscribe  it.     Then  it  becomes  like 


THE    CONCLUSION.  279 

the  niatrlmonial  covenant  between  inimicable  partners,  the  bond 
of  perpetual  discord. 

So  long  as  every  man  in  our  free  country  can  serve  God  ac- 
cordinj2j  to  the  dictates  of  his  own  conscience,  none  should  com- 
plain, that  those  who  agree  in  doctrine  choose  to  be  united,  even 
to  the  exclusion  of  others.  The  seceders  from  the  Calvinism  of 
the  reformed  Churches,  ought,  as  honest  men,  to  declare  what 
they  believe  ;  and,  if  they  please,  compose  a  general  confession 
for  themselves. 

Should  the  teachers  and  private  Christians  of  this  persuasion 
continue  to  enter  the  Presbyterian  Church,  the  result  must  pro- 
bably be,  that  the  confession  of  faith,  and  form  of  government 
now  used  with  the  most  happy  effect,  must  soon,  like  the  Cam- 
bridge, Boston,  and  Saybrook  Platforms,  without  any  repeal,  be 
consigned  to  the  garret ;  there  to  moulder,  until  the  antiquarian 
shall  deem  them  worthy  of  a  place  in  his  library.  The  New- 
England  Churches  formerly  had  a  confession  and  system  of  ec- 
clesiastical government ;  but  the  admission  of  multitudes,  who 
disregarded  those  standards,  to  every  privilege  and  office,  has 
finally  produced  this  effect,  that  few  churches  acknowledge  the 
authority  of  their  platforms  of  government,  and  very  few  have 
any  government  at  all.  The  Presbyterian  church  should  take 
warning  ;  for  a  family  or  city  divided  against  itself  cannot  stand. 

That  the  Saybrook  and  Boston  Platforms  should  be  in  many 
churches  disregarded,  after  the  most  solemn  adoption  by  the 
original  churches  of  Connecticut  and  Massachusetts  is  not  won- 
derful, when  we  remember  that  those  valuable  instruments  con- 
tain the  marrow  of  Calvinism.  The  Hopkinsians,  Sabellians, 
Arians  and  Socinians  cannot  be  expected  to  like  them.  We 
conclude,  however,  from  the  contrast  which  has  been  exhibited, 
that  any  person,  who  maintains  either  of  these  heresies  has  de- 
parted from  the  faith  of  the  pious  fathers  of  New-England.  Lest 
a  mistake  should  here  originate,  let  it  be  remembered,  that  very 
many  in  comparison  with  the  whole  number  of  seceders,  still  ad- 
here to  those  doctrines  for  which  the  puritans  forsook  their  na- 
tive plains,  braved  the  dangers  of  the  sea,  and  sought  an  asylum 
in  the  waste,  howling  wilderness.     It  is  grateful  also  to  state, 


i 


280 


THE    CONCLTJSIOK, 


that  of  late  the  Saybrook  Platform  has  been  reprinted  ;  and  there, 
is  some  hope,  that  the  time  is  not  far  distant  when  the  Eastern 
Churches  will  be  more  generally  united  in  some  efficient  system 
of  government. 

In  regard  to  the  Presbyterian  Church,  it  is  devoutly  to  be 
wished,  that  all  her  members  should  be  well  acquainted  with 
their  own  creed  and  form  of  government,  that  they  may  be  able 
to  defend  both. 

So  shall  "  our  feet  stand  within  thy  gates,  O  Jerusalem  ;"  and 
the  church  shall  be  "  builded  as  a  city  that  is  compact  together  : 
whither  the  tribes  go  up,  the  tribes  of  the  Lord,  unto  the  testi- 
mony of  Israel,  to  give  thanks  unto  the  name  of  the  Lord." 


THE  ENI)  = 


ERRATA. 


On  page  115,  note^  Jtrnt  lines/or  advocate,  read  advocates. 

246,  the  ninth  line  from  the  bottom^   after  vile  body; 

insrrt  a  comma,  instead  of  a  period, 

^55i  for  Chap.  XIL  read  in  so?ne  copies  XIIL 


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